221.52 

B47 
1906 


LIBRARY  OF  THE 
UNIVERSITY  OF  ILLINOIS 
AT  URBANA-CHAMPAIGN 

.221 .52 
B47 
1906 


^be  nDo&ern  IReaber's  Bible 


Select  Masterpieces 


THE  MODERN  READER'S  BIBLE 


A  SERIES  OF  WORKS  FROM  THE  SACRED  SCRIPTURES  PRESENTED 
IN  MODERN  LITERARY  FORM 

SELECT  MASTERPIECES 

OF 

BIBLICAL  LITERATURE 

EDITEDy  WITH  AN  INTRODUCTION  AND  NOTES 
BY 

KICHARD  G.  MOULTON,  M.A.  (Camb.),  Ph.D.  (Penn.) 
Professor  of  Literature  in  English  in  the 
University  of  Chicago 


THE  MACMILLAN  COMPANY 

LONDON :  MACMILLAN  &  CO.,  Ltd. 
1906 

All  rights  reserved 


Copyright,  1897, 
By  the  MACMILLAN  COMPANY. 


Set  up  and  electrotyped  September,  1897.    Reprinted  Decembei^ 
1897;  August,  1898;  February,  1899;  August,  igoo ;  July,  1901; 
April,  November,  1902*  December,  1903  ;  January,  1905  ;  January, 
X906. 


0  ^)  I  c::^) 

]^O0^  JjSfTRODUCTION 


That  which  we  call '  The  Bible '  has  the  outward  appear- 
ance of  a  book :  in  reality  it  is  —  what  the  word  '  bible ' 
implies  in  the  original  Greek  — a  whole  library.  More 
than  fifty  books,  the  production  of  a  large  number  of  dif- 
ferent authors,  representing  periods  of  time  extending  over 
many  centuries,  are  all  comprehended  between  the  covers 
of  a  single  volume.  There  is  no  greater  monument  of 
the  power  of  printing  to  diffuse  thought  than  this  fact, 
that  the  whole  classic  literature  of  one  of  the  world's 
greatest  peoples  can  be  carried  about  in  the  hand  or  the 
pocket. 

But  there  is  another  side  to  the  matter.  A  high  price 
has  been  paid  for  this  feat  of  manufacturing  a  portable 
literature :  no  less  a  price  than  the  effacement  from  the 
books  of  the  Bible  of  their  whole  literary  structure. 
Where  the  literature  is  dramatic,  there  are  (except  in  one 
book)  no  names  of  speakers  nor  divisions  of  speeches ; 
there  are  no  titles  to  essays  or  poems,  nor  anything  to 
mark  where  one  poem  or  discourse  ends  and  another 
begins ;  not  only  is  there  nothing  to  reflect  finer  rhythmic 
distinctions  in  poetry,  but  (in  King  James's  version)  there 
is  not  even  a  distinction  made  between  poetry  and  prose. 


-58  Introduction 


It  is  as  if  the  whole  were  printed  <  solid,'  like  a  newspa- 
per without  the  newspaper  headings.  The  most  familiar 
English  literature  treated  in  this  fashion  would  lose  a  great 
part  of  its  literary  interest ;  the  writings  of  the  Hebrews 
suffer  still  more  through  our  unfamiliarity  with  many  of  the 
literary  forms  in  which  they  are  cast.  Even  this  statement 
does  not  fully  represent  the  injury  done  to  the  literature 
of  the  Bible  by  the  traditional  shape  in  which  it  is  pre- 
sented to  us.  Between  the  Biblical  writers  and  our  own 
times  have  intervened  ages  in  which  all  interest  in  literary 
beauty  was  lost,  and  philosophic  activity  took  the  form  of 
protracted  discussions  of  brief  sayings  or  ^exts.'  Accord- 
ingly this  solidified  matter  of  Hebrew  literature  has  been 
divided  up  into  single  sentences  or  *  verses,'  numbered 
mechanically  one,  two,  three,  etc.,  and  thus  the  original 
literary  form  has  still  further  been  obscured.  It  is  not 
surprising  that  to  most  readers  the  Bible  has  become,  not 
a  literature,  but  simply  a  storehouse  of  pious  '  texts.' 

If  the  sacred  Scriptures  then  are  to  be  appreciated  as 
literature,  it  is  necessary  to  restore  their  literary  form  and 
structure.  To  do  this,  with  all  the  assistance  that  the 
modern  printed  page  gives  to  the  reader,  is  the  aim  of 
the  *  Modern  Reader's  Bible.'  The  present  volume  is 
intended  as  an  introduction  to  the  series,  and,  it  is  hoped, 
to  the  literary  study  of  the  Bible  in  general,  by  Select  Mas- 
terpieces, illustrating  the  different  types  of  literature  rep- 
resented in  Scripture. 

vi 


Introduction 


It  is  natural  to  enquire,  What  are  the  leading  literary 
forms  under  which  the  sacred  writings  may  be  classified? 

A  large  proportion  of  the  Bible  is  History :  the  History 
of  the  People  of  Israel  as  presented  by  themselves.  How 
Israel  is  chosen  from  all  the  nations  to  be  the  special 
people  of  Jehovah ;  how  the  invisible  Jehovah  is  at  first 
their  only  ruler ;  how  gradually  the  spirit  of  assimilation 
to  surrounding  nations  leads  to  a  demand  for  visible  kings. 
Just  as  this  tendency  to  secular  kingship  becomes  strong, 
there  comes  into  prominence  an  order  of  *  prophets ' :  the 
word  signifies  ^  interpreters,'  and  the  prophets  are  accepted 
as  the  interpreters  of  Jehovah's  will  to  Israel.  Under  such 
rule  as  that  of  David,  the  man  after  God's  own  heart,  the 
work  of  the  prophets  may  fall  into  the  background ;  but 
where,  as  usually  happened,  the  secular  government  tends 
to  ungodliness,  the  order  of  prophets  stands  forth  as  an 
organised  opposition.  On  lines  like  these  the  historic 
narrative  of  the  Bible  pursues  its  course;  and  with  the 
thread  of  narrative  are  interwoven  legal  and  statistical 
documents  which  give  it  support.  The  History  Series  of 
the  Modern  Reader's  Bible  presents  the  sacred  narrative 
divided  according  to  its  logical  divisions.  Genesis  is  occu- 
pied with  the  formation  of  the  chosen  nation,  from  the 
first  beginnings  of  things  to  the  development  of  the  de- 
scendants of  Abraham  as  a  patriarchal  family.  The  Exo- 
dus narrates  the  migration  of  the  fully  formed  nation  to 
the  land  of  promise;  this  is  the  period  of  constitutional 
vii 


-^6  Introduction 


development,  and  in  this  part  of  the  history  we  find 
massed  together  the  whole  of  the  constitutional  lore  of 
Israel.  The  group  of  books  constituting  The  Judges 
volume  represents  a  period  of  transition :  the  ^judges '  of 
Israel  correspond  to  the  ^heroes'  of  other  peoples,  and 
amid  a  succession  of  these  judges  the  incidents  of  Israel's 
history  reveal  the  efforts  of  the  people  of  Jehovah  towards 
a  secular  government.  The  Kiitgs  takes  up  the  history  of 
the  nation  from  the  establishment  of  the  dynasty  of  David, 
and  covers  the  struggle  between  the  prophetic  and  the 
secular  parties  until  the  time  of  the  fall  and  captivity. 
Upon  the  return  of  the  remnant  from  Babylon  all  opposi- 
tion to  the  theocracy  has  ceased;  to  the  prophets  have 
succeeded  the  '  scribes,'  or  interpreters  of  the  written  law, 
and  The  Chronicles  is  the  ecclesiastical  history,  not  of  a 
Hebrew  nation,  but  of  a  Jewish  church. 

From  History  we  must,  in  literary  analysis,  distinguish 
Story:  the  one  is  founded  on  the  sense  of  record  and 
scientific  explanation  of  events,  the  other  appeals  to  the 
imagination  and  the  emotions.  The  Story  literature  of 
most  peoples  is  ^  fiction,'  in  the  sense  that  its  matter  is 
invented  solely  for  literary  purposes.  The  stories  of  the 
Bible  are  part  of  the  sacred  history,  differing  only  in  the 
mode  in  which  the  matter  is  presented ;  and  a  long  series 
of  these  stories  is  scattered  through  the  historical  books, 
with  nothing  to  distinguish  them,  in  the  ordinary  versions, 
from  the  historic  context.  In  the  volumes  of  this  series 
viii 


Introduction  8*^ 


the  distinction  is  made  by  titles ;  the  reader  can  thus,  with- 
out difficulty,  bring  to  each  of  these  varieties  of  literature 
the  kind  of  attention  it  requires  ;  it  is  further  possible,  and 
highly  desirable,  for  him  to  make  a  separate  study  of  Script- 
ural Story.  History  it  is  not  easy  to  illustrate  by  selec- 
tions ;  but  the  stories  of  the  sacred  books  are  represented 
in  the  present  volume  by  typical  specimens. 

One  book  th^t  has  a  place  in  the  historic  sequence  of 
the  Bible  introduces  us  in  reality  to  a  different  class  of 
literature  — Oratory.  Deuteronomy  is  made  up  of  the 
Orations  (and  Songs)  of  Moses,  constituting  his  Farewell 
to  the  People  of  Israel.  It  is  oratory  in  the  fullest  sense 
of  the  term,  representing  the  words  as  they  may  be  sup- 
posed to  come  direct  from  the  speaker.  For  the  most  part 
however  the  sacred  literature  of  oratory  is  of  a  different 
kind ;  not  exact  reports  of  spoken  words,  but  the  substance, 
it  may  be,  of  several  similar  speeches  worked  up  afresh  into 
a  form  of  written  discourse.  In  this  wider  sense,  the  ora- 
torical literature  of  the  Bible  is  of  considerable  extent ;  it 
includes  the  prophetic  discourses,  and  reflects  the  fervid 
contests  over  first  principles  of  righteousness  which  con- 
stituted the  main  life  of  Israel.  The  principal  varieties 
of  Biblical  oratory  are  illustrated  in  this  volume. 

Philosophy  has  an  important  place  in  Scripture.  The 
word  however  is  not  there  used  to  describe  a  division  of 
literature,  but  the  sacred  philosophy  is  called  '  wisdom,'  — 
n  term  suggestive  of  its  close  application  to  matters  of 
ix 


^  Introduction 


human  life  and  duty.  This  Wisdom  literature  started 
from  the  ^proverbs'  —  simple  thoughts  conveyed  in  a 
couplet  or  triplet  of  verse,  which  were  collected  together 
by  King  Solomon  and  other  of  the  wise  men  of  Israel. 
From  these  proverbs  the  form  of  wisdom  enlarged  to  verse 
epigrams  and  sonnets,  or  prose  maxims  and  essays,  until 
we  find  books  of  wisdom  comprehending  complete  systems 
of  thought.  To  catch  the  development  of  this  Wisdom 
literature,  it  is  necessary  to  take  in  two  books  of  ^The 
Apocrypha';  a  portion  of  sacred  Scripture  which  in  the 
Jast  century  used  to  be  bound  up  with  Bibles,  standing  in 
its  historical  position  between  the  Old  and  New  Testa- 
ments, though  now  it  is  usually  separated.  In  theology, 
which  is  concerned  with  questions  of  authority,  the  dis- 
tinction between  the  Bible  and  the  Apocrypha  is  funda-> 
mental :  the  one  is  accepted  as  authoritative  in  matters  of 
faith,  whereas  the  Apocryphal  books  are  merely  recom- 
mended for  devout  reading.  But  in  literary  study  the  dis- 
tinction disappears  ;  and  two  books  of  the  Apocrypha  are 
of  the  highest  literary  importance,  —  Ecclesiasticus  and  The 
Wisdom  of  Solo7non.  The  Wisdom  series  of  the  Modern 
Reader's  Bible  arranges  the  representative  books  of  Bibli- 
cal philosophy  in  the  order  of  its  logical  development. 
The  Proverbs  is  a  Miscellany  of  Sayings  and  Poems,  em- 
bodying isolated  observations  of  life.  Ecclesiasticus  is  a 
Miscellany  including  longer  compositions,  but  still  embody- 
ing only  isolated  observations  of  life.    In  Ecclesiastes  we 

X 


Introduction 


find  a  connected  series  of  writings,  in  which  attempt  is 
made  to  solve  the  mystery  of  the  universe :  but  the  attempt 
breaks  down  in  despair*  The  Wisdoin  of  Solomon  renews 
the  attempt  in  the  light  of  an  immortal  life  beyond  the 
grave,  and  despair  yields  to  serenity  of  spirit.  The  four 
books  thus  reflect  a  philosophical  advance.  In  The  Book 
of  Job  —  one  of  the  world's  literary  marvels  —  men's  vary- 
ing attitudes  towards  the  mystery  of  life  are  represented 
in  various  speakers,  and  drawn  together  into  a  unity  by 
the  movement  of  a  dramatic  plot.  Such  is  the  wisdom  of 
the  sacred  Scriptures  viewed  as  a  whole ;  in  the  present 
volume  it  is  only  possible  to  illustrate  the  different  forms, 
whether  of  poetry  or  of  prose,  in  which  Biblical  philosophy 
is  conveyed. 

Biblical  Lyrics  may  be  mentioned  next.  Originally,  all 
poetry  was  spoken  with  musical  accompaniment ;  when 
this  primitive  literature  began  to  divide  up  into  specialised 
forms,  Lyric  was  the  literary  form  which  retained  most  of 
the  spirit  of  music.  It  includes  Songs  and  Odes,  in  which 
the  very  structure  of  the  poem  is  determined  by  the  mode 
of  its  performance ;  Psalms  and  Lamentations ;  the  Tra- 
ditional Poetry  scattered  through  the  historical  books ; 
again,  considerable  portions  of  prophetic  literature  are 
found  to  take  a  lyric  form.  Even  in  the  ordinary  versions 
the  Psalms  and  Lamentations  retain  something  of  their 
poetic  structure ;  the  less  obvious  features  of  lyric  rhythm 
will  be  illustrated  in  the  selections  admitted  into  this  volume, 
xi 


Introduction 


Of  the  fundamental  divisions  of  literature  there  yet 
remains  one  —  the  Drama.  The  relation  of  this  to  the 
Bible  is  interesting.  It  is  impossible  to  read  the  script- 
ures of  the  Old  Testament  without  feeling  that  the  genius 
of  the  Hebrew  people  is  strongly  dramatic.  Yet  the  natu- 
ral instrument  for  the  expression  of  dramatic  creations  — 
the  theatre  —  is  not  a  Hebrew  institution.  Accordingly 
the  dramatic  instinct,  denied  its  readiest  outlet,  is  found  to 
leaven  all  other  literary  forms.  We  have  already  noticed 
dramatic  wisdom  in  Job,  Dramatic  lyrics  are  found,  not 
only  in  some  of  the  psalms,  but  on  a  larger  scale  in  the 
love  songs  of  Solomon.*  But  there  is  a  more  important 
type  of  dramatic  literature  in  the  sacred  Scriptures.  The 
prophets  of  Israel  were  not  only  statesmen  and  preachers, 
they  were  also  poets,  and  from  them  has  come  down  to  us 
a  form  of  spiritual  drama  to  which  may  be  given  the  name 
^  Rhapsody.' 

These  spiritual  dramas  of  the  prophets  are  occupied 
with  that  fundamental  topic  of  Hebrew  thought  which  is 
expressed  by  the  word  ^judgment'  :  the  eternal  contest 
between  good  and  evil,  and  the  Divine  overthrow  of 
wrong.  They  are  dramas  which  no  actual  theatre  could 
ever  express,  for  their  action  covers  all  space  and  all  time. 
Their  personages  include  not  only  the  prophet  and  the 

*  This  Lyric  Idyl  of  'Solomon's  Song,'  together  with  some  narrated 
stories  of  the  same  idyllic  spirit,  are  united  in  a  single  volume  of  this  series 
under  the  name  of  Biblical  Idyls. 

xii 


Introductioa 


nation  of  Israel,  but  also  God  himself  and  the  celestial 
hosts.  The  working  of  events  towards  the  judgment  is 
brought  out  before  us  with  the  general  impression  of 
dramatic  movement ;  but  the  means  by  which  this  move- 
ment is  realised  go  beyond  the  machinery  of  drama :  not 
only  dialogue  and  monologue,  but  song  and  even  discourse 
are  made  to  bear  their  part  in  the  total  effect.  The  grand 
example  of  rhapsody  which  covers  the  latter  part  of  our 
BaoJt  of  Isaiah  can  be  represented  in  the  present  volume 
only  by  its  prelude  and  one  of  its  seven  acts  or  *  visions.^ 
But  some  of  the  shorter,  and  hardly  less  splendid,  rhap- 
sodies are  given  in  full ;  and  the  selections  further  illus- 
trate how  a  prophecy  may  set  out  as  a  simple  discourse, 
and  suddenly  rise  to  the  level  of  rhapsodic  presentation. 

I  believe  few  people  realise  what  an  immense  addition 
has  been  made  to  the  literary  patrimony  of  the  English 
reader  by  the  Revised  Version  of  the  Bible,  and  such 
other  presentations  of  the  sacred  Scriptures  as  this  Re- 
vised Version  has  made  possible.  The  language  of  Bibli- 
cal writers,  and  the  sentences  of  which  their  writings  are 
made  up,  have  long  been  familiar  through  the  earlier  ver- 
sions ;  the  Revisers,  by  the  attention  they  have  given  to 
connectedness  of  thought,  have  carried  forward  translated 
language  into  translated  literature.  It  is  thus  open  to  a 
person  of  average  culture  to  add  to  his  other  mental 
possessions  the  whole  expression  of  itself  which  a  great 
people  has  made  in  poetry  and  prose  throughout  all  the 
xiii 


Introduction 


periods  of  its  development.  With  the  exception  of  hu- 
morous writing,  which  is  foreign  to  the  genius  of  the 
ancient  Hebrews,  the  whole  range  of  literary  production  is 
here  illustrated ;  and  varieties  of  literary  form  are  presented 
to  which  classic  Greek  or  modern  European  writers  furnish 
no  parallel.  It  is  a  literature  numbering  among  its  authors 
some  who  —  by  critics  entirely  outside  the  ranks  of  theolo- 
gians —  have  been  classed  with  the  greatest  names  in  the 
world^s  roll  of  honour.  More  than  this,  the  English  reader 
who  gives  attention  to  the  literary  side  of  the  Bible  is  study- 
ing what  is  to  him  ancestral  literature.  The  Hebrew 
writers  of  the  Old  Testament,  and  their  followers  the 
Christian  Hebrews  of  the  New  Testament,  have  been  the 
inspiration  of  those  who  have  inspired  our  own  writers  : 
their  style  has  largely  leavened  the  style  of  modern  Eng- 
lish, their  thought  has  become  so  closely  interwoven  with 
English  thought  of  the  last  three  centuries  that  it  is  im- 
possible to  sever  the  two.  And,  if  the  question  be  of 
what  is  higher  than  literary  impressions,  no  reader  need 
fear  that  the  more  sacred  uses  of  the  Bible  will  be  imper- 
illed by  his  reading,  not  with  the  spirit  only,  but  with  the 
understanding  also. 

In  this,  as  in  the  other  volumes  of  this  series,  the  text  of 
the  Selections  is  that  of  the  Revised  Version,  the  marginal 
alternatives  being  often  substituted  for  the  readings  in  the 
xiv 


Introduction 


text.  For  the  use  of  this  Revised  Version  I  express  my 
obligation  to  the  University  Presses  of  Oxford  and  Cam- 
bridge. A  Reference  Table  at  the  end  connects  the  Selec- 
tions with  the  volumes  of  the  Modern  Reader's  Bible  from 
which  they  are  taken,  and  with  the  chapters  and  verses  of 
the  ordinary  versions. 

XV 


< 


CONTENTS 


STORIES 

PAGE 

I    Joseph  and  his  Brethren        .....  5 
II    The  Witness  of  Balaam  to  Israel    ....  32 

III  The  Crowning  of  Abimelech  43 

IV  Samson's  Wedding  F'east  49 

V   The  Expedition  against  Elisha       .       .       .  .53 

VI  The  Dream  of  the  Tree  cut  down  •  •  .  .  55 
VII    Belshazzar's  Feast  60 

ORATORY 

I    The  Oration  of  Moses  at  the  Rehearsal  of  the 

Blessing  and  the  Curse  67 

II    A  Discourse  on  Immortality  and  the  Covenant  with 
Death  

III  Isaiah :  The  Great  Arraignment     ....  84 

IV  Isaiah :  The  Covenant  with  Death  ....  87 

V  Isaiah:   The  Utter  Destruction  and  the  Great 

Restoration  90 

VI   Ezekiel:  The  Sword  of  the  Lord  .      ...  93 
xvii 


Contents 


PAGE 

VII  Ezekiel :  Wreck  of  the  Goodly  Ship  Tyre  .  .98 
VIII    Prophetic  Sentences  (from  Jeremiah)    .      .  .101 

WISDOM 

Wisdom  Brevities  107 

Essays  11 2-1 24 

i   Wisdom's  Way  with  her  Children       .       .  .112 

ii  Prosperity  and  Adversity  are  from  the  Lord  .      .  113 

iii  Against  Gossip  114 

iv  On  the  Tongue  115 

V  Choice  of  Company  116 

vi  The  Wisdom  of  Business  and  the  Wisdom  of 

Leisure  120 

vii  Life  as  a  Joy  shadowed  by  the  Judgment  (with  a 

Sonnet:  The  Coming  of  the  Evil  Days)  .  .123 
Sonnets   125-138 

i  The  Sluggard  125 

ii  The  Mourning  for  the  Fool  .       .      »      .  .126 

iii  The  Two  Paths  .126 

iv  The  Creator  has  made  Wisdom  the  Supreme  Prize  127 

V  Watchfulness  of  Lips  and  Heart  .       .       .  .129 

vi  Wisdom  and  the  Fear  of  the  Lord      .       .  .130 

vii  Wisdom  and  the  Strange  Woman       .      .  .132 


Contents 


LYRICS 

PAGE 

I    An  Elegy  of  a  Broken  Heart  141 

II    The  Creator's  Joy  in  his  Creation  .       .       ,  .143 

III  Song  of  Moses  and  Miriam  149 

IV  Deborah's  Song     .       .       ,       .       ,       ,  .152 
V    David's  Lament  1^8 

VI    David's  Song  of  Victory  160 

VII    The  Bride's  Reminiscences :  a  Lyric  Idyl      .  .165 
VIII    Jeremiah :  The  Battle  of  Carchemish     .       .  .168 
IX    A  Song  of  Zion  Redeemed  (from  the  Isaiahan 

Rhapsody)  1 70 

X    Isaiah:  Doom  of  Babylon  175 

XI    Nahum:  Doom  of  Nineveh    .       .       .       .  .182 

RHAPSODY 

I    Jeremiah:  Rhapsody  of  the  Drought     .       ,  .193 
II    Habakkuk  :  Rhapsody  of  the  Chaldeans       .       ,  200 

III  Joel :  Rhapsody  of  the  Locust  Plague    .       .       .  209 

IV  Jeremiah  :  The  Hurt  of  the  Daughter  of  my  People 

(A  Rhapsodic  Discourse)  222 

xix 


Contents 


PAGE 

V   Micah :  The  Lord's  Controversy  before  the  Moun- 
tains (A  Dramatic  Morceau)      ....  226 
VI    Prelude  to  the  Rhapsody  of  Zion  Redeemed  .       .  228 
VII    Zion  Awakened  (Vision  III  of  the  Rhapsody  of 

Zion  Redeemed)        .       .       .      .       .  .231 

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JOSEPH  AND  HIS  BRETHREN 

And  Jacob  dwelt  in  the  land  of  his  father's  sojournings, 
in  the  land  of  Canaan.  These  are  the  generations  of 
Jacob.  Joseph,  being  seventeen  years  old,  was  feeding 
the  flock  with  his  brethren ;  and  he  was  a  lad  with  the 
sons  of  Bilhah,  and  with  the  sons  of  Zilpah,  his  father's 
wives :  and  Joseph  brought  the  evil  report  of  them  unto 
their  father.  Now  Israel  loved  Joseph  more  than  all  his 
children,  because  he  was  the  son  of  his  old  age :  and  he 
made  him  a  coat  of  many  colours.  And  his  brethren  saw 
that  their  father  loved  him  more  than  all  his  brethren; 
and  they  hated  him,  and  could  not  speak  peaceably  unto 
him.  And  Joseph  dreamed  a  dream,  and  he  told  it  to  his 
brethren:  and  they  hated  him  yet  the  more.  And  he 
said  unto  them,  Hear,  I  pray  you,  this  dream  which  I  have 
dreamed  :  for,  behold,  we  were  binding  sheaves  in  the  field, 
and,  lo,  my  sheaf  arose,  and  also  stood  upright ;  and,  be- 
hold, your  sheaves  came  round  about,  and  made  obeisance 
to  my  sheaf.  And  his  brethren  said  to  him,  Shalt  thou 
indeed  reign  over  us?  or  shalt  thou  indeed  have  dominion 
over  us  ?  And  they  hated  him  yet  the  more  for  his  dreams, 
and  for  his  words.  And  he  dreamed  yet  another  dream, 
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and  told  it  to  his  brethren,  and  said,  Behold,  I  have 
dreamed  yet  a  dream ;  and,  behold,  the  sun  and  the  moon 
and  eleven  stars  made  obeisance  to  me.  And  he  told  it 
to  his  father,  and  to  his  brethren ;  and  his  father  rebuked 
him,  and  said  unto  him,  What  is  this  dream  that  thou  hast 
dreamed  ?  Shall  I  and  thy  mother  and  thy  brethren  in- 
deed come  to  bow  down  ourselves  to  thee  to  the  earth? 
And  his  brethren  envied  him ;  but  his  father  kept  the  say- 
ing in  mind. 

And  his  brethren  went  to  feed  their  father's  flock  in  She- 
chem.  And  Israel  said  unto  Joseph,  Do  not  thy  brethren 
feed  the  flock  in  Shechem  ?  come,  and  I  will  send  thee  unto 
them.  And  he  said  to  him,  Here  am  I.  And  he  said  to 
him.  Go  now,  see  whether  it  be  well  with  thy  brethren, 
and  well  with  the  flock ;  and  bring  me  word  again.  So  he . 
sent  him  out  of  the  vale  of  Hebron,  and  he  came  to  She- 
chem. And  a  certain  man  found  him,  and,  behold,  he 
was  wandering  in  a  field :  and  the  man  asked  him,  say- 
ing. What  seekest  thou  ?  And  he  said,  I  seek  my  brethren : 
tell  me,  I  pray  thee,  where  they  are  feeding  the  flock. 
And  the  man  said,  They  are  departed  hence :  for  I  heard 
them  say,  Let  us  go  to  Dothan.  And  Joseph  went  after 
his  brethren,  and  found  them  in  Dothan.  And  they  saw 
him  afar  off,  and  before  he  came  near  unto  them,  they 
conspired  against  him  to  slay  him.  And  they  said  one  to 
another.  Behold,  this  dreamer  cometh.  Come  now  there- 
fore, and  let  us  slay  him,  and  cast  him  into  one  of  the  pits, 
6 


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and  we  will  say,  An  evil  beast  hath  devoured  him :  and 
we  shall  see  what  will  become  of  his  dreams.  And  Reu- 
ben heard  it,  and  delivered  him  out  of  their  hand ;  and 
said,  Let  us  not  take  his  life.  And  Reuben  said  unto 
them,  Shed  no  blood ;  cast  him  into  this  pit  that  is  in  the 
wilderness,  but  lay  no  hand  upon  him :  that  he  might  de- 
liver him  out  of  their  hand,  to  restore  him  to  his  father. 
And  it  came  to  pass,  when  Joseph  was  come  unto  his 
brethren,  that  they  stript  Joseph  of  his  coat,  the  coat  of 
many  colours  that  was  on  him ;  and  they  took  him,  and 
cast  him  into  the  pit :  and  the  pit  was  empty,  there  was 
no  water  in  it.  And  they  sat  down  to  eat  bread:  and 
they  lifted  up  their  eyes  and  looked,  and,  behold,  a  travel- 
ling company  of  Ishmaelites  came  from  Gilead,  with  their 
camels  bearing  spicery  and  balm  and  myrrh,  going  to 
carry  it  down  to  Egypt.  And  Judah  said  unto  his  brethren, 
What  profit  is  it  if  we  slay  our  brother  and  conceal  his 
blood  ?  Come,  and  let  us  sell  him  to  the  Ishmaelites,  and  let 
not  our  hand  be  upon  him  ;  for  he  is  our  brother,  our  flesh. 
And  his  brethren  hearkened  unto  him.  And  there  passed 
by  Midianites,  merchantmen;  and  they  drew  and  lifted 
up  Joseph  out  of  the  pit,  and  sold  Joseph  to  the  Ishmael- 
ites for  twenty  pieces  of  silver.  And  they  brought  Joseph 
into  Egypt.  And  Reuben  returned  unto  the  pit ;  and,  be- 
hold, Joseph  was  not  in  the  pit;  and  he  rent  his  clothes. 
And  he  returned  unto  his  brethren,  and  said,  The  child  is 
not;  and  I,  whither  shall  I  go?  And  they  took  Joseph's 
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coat,  and  killed  a  he-goat,  and  dipped  the  coat  in  the 
blood ;  and  they  sent  the  coat  of  many  colours,  and  they 
brought  it  to  their  father ;  and  said,  This  have  we  found : 
know  now  whether  it  be  thy  son's  coat  or  not.  And  he 
knew  it,  and  said,  It  is  my  son's  coat ;  an  evil  beast  hath 
devoured  him;  Joseph  is  without  doubt  torn  in  pieces. 
And  Jacob  rent  his  garments,  and  put  sackcloth  upon  his 
loins,  and  mourned  for  his  son  many  days.  And  all  his 
sons  and  all  his  daughters  rose  up  to  comfort  him ;  but  he 
refused  to  be  comforted ;  and  he  said.  For  I  will  go  down 
to  the  grave  to  my  son  mourning.  And  his  father  wept 
for  him.  And  the  Midianites  sold  him  into  Egypt  unto 
Potiphar,  an  officer  of  Pharaoh's,  the  captain  of  the  guard. 

And  Joseph  was  brought  down  to  Egypt ;  and  Potiphar, 
an  officer  of  Pharaoh's,  the  captain  of  the  guard,  an  Egyp- 
tian, bought  him  of  the  hand  of  the  Ishmaelites,  which 
had  brought  him  down  thither.  And  the  Lord  was  with 
Joseph  and  he  was  a  prosperous  man ;  and  he  was  in  the 
house  of  his  master  the  Egyptian.  And  his  master  saw 
that  the  Lord  was  with  him,  and  that  the  Lord  made  all 
that  he  did  to  prosper  in  his  hand.  And  Joseph  found 
grace  in  his  sight,  and  he  ministered  unto  him :  and  he 
made  him  overseer  over  his  house,  and  all  that  he  had  he 
put  into  his  hand.  And  it  came  to  pass  from  the  time  that 
he  made  him  overseer  in  his  house,  and  over  all  that  he 
had,  that  the  Lord  blessed  the  Egyptian's  house  for 
Joseph's  sake;  and  the  blessing  of  the  Lord  was  upon 
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all  that  he  had,  in  the  house  and  in  the  field.  And  he 
left  all  that  he  had  in  Joseph's  hand ;  and  he  knew  not 
aught  that  was  with  him,  save  the  bread  which  he  did 
eat. 

And  Joseph  was  comely  and  well  favoured.  And  it 
came  to  pass  after  these  things,  that  his  master's  wife  cast 
her  eyes  upon  Joseph ;  and  she  said,  Lie  with  me.  But 
he  refused,  and  said  unto  his  master's  wife,  Behold,  my 
master  knoweth  not  what  is  with  me  in  the  house,  and  he 
hath  put  all  that  he  hath  into  my  hand;  there  is  none 
greater  in  this  house  than  I ;  neither  hath  he  kept  back, 
any  thing  from  me  but  thee,  because  thou  art  his  wife; 
how  then  can  I  do  this  great  wickedness,  and  sin  against 
God?  And  it  came  to  pass,  as  she  spake  to  Joseph  day 
by  day,  that  he  hearkened  not  unto  her,  to  lie  by  her,  or 
to  be  with  her.  And  it  came  to  pass  about  this  time,  that 
he  went  into  the  house  to  do  his  work ;  and  there  was  none 
of  the  men  of  the  house  there  within.  And  she  caught  him 
by  his  garment,  saying,  Lie  with  me :  and  he  left  his  gar- 
ment in  her  hand,  and  fled,  and  got  him  out.  And  it  came 
to  pass,  when  she  saw  that  he  had  left  his  garment  in  her 
hand,  and  was  fled  forth,  that  she  called  unto  the  men 
of  her  house,  and  spake  unto  them,  saying.  See,  he  hath 
brought  in  an  Hebrew  unto  us  to  mock  us ;  he  came  in 
unto  me  to  lie  with  me,  and  I  cried  with  a  loud  voice :  and 
it  came  to  pass,  when  he  heard  that  I  lifted  up  my  voice 
and  cried,  that  he  left  his  garment  by  me,  and  fled,  and 


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got  him  out.  And  she  laid  up  his  garment  by  her,  until 
his  master  came  home.  And  she  spake  unto  him  accord- 
ing to  these  words,  saying,  The  Hebrew  servant,  which 
thou  hast  brought  unto  us,  came  in  unto  me  to  mock  me: 
and  it  came  to  pass,  as  I  lifted  up  my  voice  and  cried,  that 
he  left  his  garment  by  me,  and  fled  out.  And  it  came  to 
pass,  when  his  master  heard  the  words  of  his  wife,  which 
she  spake  unto  him,  saying,  After  this  manner  did  thy 
servant  to  me  ;  that  his  wrath  was  kindled.  And  Joseph's 
master  took  him,  and  put  him  into  the  prison,  the  place 
where  the  king's  prisoners  were  bound :  and  he  was  there 
in  the  prison.  But  the  Lord  was  with  Joseph,  and  shewed 
kindness  unto  him,  and  gave  him  favour  in  the  sight  of  the 
keeper  of  the  prison.  And  the  keeper  of  the  prison  com- 
mitted to  Joseph's  hand  all  the  prisoners  that  were  in  the 
prison ;  and  whatsoever  they  did  there,  he  was  the  doer  of 
it.  The  keeper  of  the  prison  looked  not  to  any  thing  that 
was  under  his  hand,  because  the  Lord  was  with  him ;  and 
that  which  he  did,  the  Lord  made  it  to  prosper. 

And  it  came  to  pass  after  these  things,  that  the  butler 
of  the  king  of  Egypt  and  his  baker  offended  their  lord  the 
king  of  Egypt.  And  Pharaoh  was  wroth  against  his  two 
officers,  against  the  chief  of  the  butlers,  and  against  the 
chief  of  the  bakers.  And  he  put  them  in  ward  in  the 
house  of  the  captain  of  the  guard,  into  the  prison,  the  place 
where  Joseph  was  bound.  And  the  captain  of  the  guard 
charged  Joseph  with  them,  and  he  ministered  unto  them  ; 

lO 


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and  they  continued  a  season  in  ward.  And  they  dreamed 
a  dream  both  of  them,  each  man  his  dream,  in  one  night, 
each  man  according  to  the  interpretation  of  his  dream,  the 
butler  and  the  baker  of  the  king  of  Egypt,  which  were 
bound  in  the  prison.  And  Joseph  came  in  unto  them 
in  the  morning,  and  saw  them,  and,  behold,  they  were 
sad.  And  he  asked  Pharaoh's  officers  that  were  with 
him  in  ward  in  his  master's  house,  saying.  Wherefore 
look  ye  so  sadly  today  ?  And  they  said  unto  him.  We 
have  dreamed  a  dream,  and  there  is  none  that  can  in- 
terpret it.  And  Joseph  said  unto  them.  Do  not  inter- 
pretations belong  to  God  ?  tell  it  me,  I  pray  you.  And 
the  chief  butler  told  his  dream  to  Joseph,  and  said  to  him. 
In  my  dream,  behold,  a  vine  was  before  me ;  and  in  the 
vine  were  three  branches  :  and  it  was  as  though  it  budded, 
and  its  blossoms  shot  forth;  and  the  clusters  thereof 
brought  forth  ripe  grapes:  and  Pharaoh's  cup  was  in  my 
hand;  and  I  took  the  grapes,  and  pressed  them  into 
Pharaoh's  cup,  and  I  gave  the  cup  into  Pharaoh's  hand. 
And  Joseph  said  unto  him, This  is  the  interpretation  of  it.* 
the  three  branches  are  three  days ;  within  yet  three  days 
shall  Pharaoh  lift  up  thine  head,  and  restore  thee  unto 
thine  office:  and  thou  shalt  give  Pharaoh's  cup  into  his 
hand,  after  the  former  manner  when  thou  wast  his  butler. 
But  have  me  in  thy  remembrance  when  it  shall  be  well 
with  thee,  and  shew  kindness,  I  pray  thee,  unto  me,  and 
make  mention  of  me  unto  Pharaoh,  and  bring  me  out  of 
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this  house:  for  indeed  I  was  stolen  away  out  of  the  land 
of  the  Hebrews :  and  here  also  have  I  done  nothing  that 
they  should  put  me  into  the  dungeon.  When  the  chief 
baker  saw  that  the  interpretation  was  good,  he  said  unto 
Joseph,  I  also  was  in  my  dream,  and,  behold,  three  baskets 
of  white  bread  were  on  my  head :  and  in  the  uppermost 
basket  there  was  of  all  manner  of  bakemeats  for  Pharaoh  ; 
and  the  birds  did  eat  them  out  of  the  basket  upon  my 
head.  And  Joseph  answered  and  said,  This  is  the  inter- 
pretation thereof:  the  three  baskets  are  three  days ;  within 
yet  three  days  shall  Pharaoh  lift  up  thy  head  from  off  thee, 
and  shall  hang  thee  on  a  tree ;  and  the  birds  shall  eat  thy 
flesh  from  off  thee.  And  it  came  to  pass  the  third  day, 
which  was  Pharaoh's  birthday,  that  he  made  a  feast  unto 
all  his  servants:  and  he  lifted  up  the  head  of  the  chief 
butler  and  the  head  of  the  chief  baker  among  his  servants. 
And  he  restored  the  chief  butler  unto  his  butlership  again ; 
and  he  gave  the  cup  into  Pharaoh's  hand :  but  he  hanged 
the  chief  baker :  as  Joseph  had  interpreted  to  them.  Yet 
did  not  the  chief  butler  remember  Joseph,  but  forgat  him. 

And  it  came  to  pass  at  the  end  of  two  full  years,  that 
Pharaoh  dreamed:  and,  behold,  he  stood  by  the  river. 
And,  behold,  there  came  up  out  of  the  river  seven  kine, 
well  favoured  and  fatfieshed ;  and  they  fed  in  the  reed- 
grass.  And,  behold,  seven  other  kine  came  up  after  them 
out  of  the  river,  ill  favoured  and  leanfleshed ;  and  stood 
by  the  other  kine  upon  the  brink  of  the  river.  And  the 
1st 


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ill  favoured  and  leanfleshed  kine  did  eat  up  the  seven  well 
favoured  and  fat  kine.  So  Pharaoh  awoke.  And  he  slept 
and  dreamed  a  second  time ;  and,  behold,  seven  ears  of 
corn  came  up  upon  one  stalk,  rank  and  good.  And,  behold, 
seven  ears,  thin  and  blasted  with  the  east  wind,  sprung  up 
after  them.  And  the  thin  ears  swallowed  up  the  seven 
rank  and  full  ears.  And  Pharaoh  awoke,  and,  behold,  it 
was  a  dream.  And  it  came  to  pass  in  the  morning  that 
his  spirit  was  troubled ;  and  he  sent  and  called  for  all  the 
magicians  of  Egypt,  and  all  the  wise  men  thereof:  and 
Pharaoh  told  them  his  dream;  but  there  was  none  that 
could  interpret  them  unto  Pharaoh.  Then  spake  the  chief 
butler  unto  Pharaoh,  saying,  I  do  remember  my  faults  this 
day ;  Pharaoh  was  wroth  with  his  servants,  and  put  me  in 
ward  in  the  house  of  the  captain  of  the  guard,  me  and  the 
chief  baker :  and  we  dreamed  a  dream  in  one  night,  I  and 
he ;  we  dreamed  each  man  according  to  the  interpretation 
of  his  dream.  And  there  was  with  us  there  a  young  man, 
an  Hebrew,  servant  to  the  captain  of  the  guard ;  and  we 
told  him,  and  he  interpreted  to  us  our  dreams;  to  each 
man  according  to  his  dream  he  did  interpret.  And  it 
came  to  pass,  as  he  interpreted  to  us,  so  it  was ;  me  he 
restored  unto  mine  office,  and  him  he  hanged. 

Then  Pharaoh  sent  and  called  Joseph,  and  they  brought 
him  hastily  out  of  the  dungeon :  and  he  shaved  himself, 
and  changed  his  raiment,  and  came  in  unto  Pharaoh. 
And  Pharaoh  said  unto  Joseph,  I  have  dreamed  a  drearo, 
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and  there  is  none  that  can  interpret  it :  and  I  have  heard 
say  of  thee,  that  when  thou  hearest  a  dream  thou  canst 
interpret  it.    And  Joseph  answered  Pharaoh,  saying,  It  is 
not  in  me :  God  shall  give  Pharaoh  an  answer  of  peace. 
And  Pharaoh  spake  unto  Joseph,  In  my  dream,  behold,  I 
stood  upon  the  brink  of  the  river :  and,  behold,  there  came 
up  out  of  the  river  seven  kine,  fatfleshed  and  well  favoured ; 
and  they  fed  in  the  reed-grass :  and,  behold,  seven  other 
kine  came  up  after  them,  poor  and  very  ill  favoured  and 
leanfleshed,  such  as  I  never  saw  in  all  the  land  of  Egypt 
for  badness :  and  the  lean  and  ill  favoured  kine  did  eat  up 
the  first  seven  fat  kine :  and  when  they  had  eaten  them  up, 
it  could  not  be  known  that  they  had  eaten  them ;  but  they 
were  still  ill  favoured,  as  at  the  beginning.    So  I  awoke. 
And  I  saw  in  my  dream,  and,  behold,  seven  ears  came  up 
upon  one  stalk,  full  and  good:  and,  behold,  seven  ears, 
withered,  thin,  and  blasted  with  the  east  wind,  sprung  up 
after  them  :  and  the  thin  ears  swallowed  up  the  seven 
good  ears :  and  I  told  it  unto  the  magicians ;  but  there 
was  none  that  could  declare  it  to  me.    And  Joseph  said 
unto  Pharaoh,  The  dream  of  Pharaoh  is  one :  what  God 
is  about  to  do  he  hath  declared  unto  Pharaoh.    The  seven 
good  kine  are  seven  years;  and  the  seven  good  ears  are 
seven  years:  the  dream  is  one.    And  the  seven  lean 
and  ill  favoured  kine  that  came  up  after  them  are  seven 
years,  and  also  the  seven  empty  ears  blasted  with  the  east 
wind;  they  shall  be  seven  years  of  famine.    That  is  the 
^4 


Biblical  Literature 


Stories 


thing  which  I  spake  unto  Pharaoh :  what  God  is  about 
to  do  he  hath  shewed  unto  Pharaoh.  Behold,  there 
come  seven  years  of  great  plenty  throughout  all  the  land 
'of  Egypt :  and  there  shall  arise  after  them  seven  years  of 
famine  ;  and  all  the  plenty  shall  be  forgotten  in  the  land  of 
Egypt ;  and  the  famine  shall  consume  the  land ;  and  the 
plenty  shall  not  be  known  in  the  land  by  reason  of  that 
famine  which  followeth ;  for  it  shall  be  very  grievous. 
And  for  that  the  dream  was  doubled  unto  Pharaoh  twice, 
it  is  because  the  thing  is  established  by  God,  and  God  will 
shortly  bring  it  to  pass.  Now  therefore  let  Pharaoh  look 
out  a  man  discreet  and  wise,  and  set  him  over  the  land  of 
Egypt.  Let  Pharaoh  do  this,  and  let  him  appoint  over- 
seers over  the  land,  and  take  up  the  fifth  part  of  the  land 
of  Egypt  in  the  seven  plenteous  years.  And  let  them 
gather  all  the  food  of  these  good  years  that  come,  and  lay 
up  corn  under  the  hand  of  Pharaoh  for  food  in  the  cities, 
and  let  them  keep  it.  And  the  food  shall  be  for  a  store  to 
the  land  against  the  seven  years  of  famine,  which  shall  be 
in  the  land  of  Egypt ;  that  the  land  perish  not  through  the 
famine. 

And  the  thing  was  good  in  the  eyes  of  Pharaoh,  and  in 
the  eyes  of  all  his  servants.  And  Pharaoh  said  unto  his 
servants,  Can  we  find  such  a  one  as  this,  a  man  in  whom 
the  spirit  of  God  is  ?  And  Pharaoh  said  unto  Joseph,  For- 
asmuch as  God  hath  shewed  thee  all  this,  there  is  none  so 
discreet  and  wise  as  thou :  thou  shalt  be  over  my  house, 
IS 


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and  according  unto  thy  word  shall  all  my  people  be  ruled : 
only  in  the  throne  will  I  be  greater  than  thou.  And 
Pharaoh  said  unto  Joseph,  See,  I  have  set  thee  over  all  the 
land  of  Egypt.  And  Pharaoh  took  off  his  signet  ring  from 
his  hand,  and  put  it  upon  Joseph's  hand,  and  arrayed  him 
in  vestures  of  fine  linen,  and  put  a  gold  chain  about  his 
neck;  and  he  made  him  to  ride  in  the  second  chariot 
which  he  had  ;  and  they  cried  before  him,  Bow  the  knee  : 
and  he  set  him  over  all  the  land  of  Egypt.  And  Pharaoh 
said  unto  Joseph,  I  am  Pharaoh,  and  without  thee  shall  no 
man  lift  up  his  hand  or  his  foot  in  all  the  land  of  Egypt. 
And  Pharaoh  called  Joseph's  name  Zaphenath-paneah ;  and 
he  gave  him  to  wife  Asenath  the  daughter  of  Poti-phera 
priest  of  On.    And  Joseph  went  out  over  the  land  of  Egypt. 

And  Joseph  was  thirty  years  old  when  he  stood  before 
Pharaoh  king  of  Egypt.  And  Joseph  went  out  from  the 
presence  of  Pharaoh,  and  went  throughout  all  the  land  of 
Egypt.  And  in  the  seven  plenteous  years  the  earth 
brought  forth  by  handfuls.  And  he  gathered  up  all  the 
food  of  the  seven  years  which  were  in  the  land  of  Egypt, 
and  laid  up  the  food  in  the  cities :  the  food  of  the  field, 
which  was  round  about  every  city,  laid  he  up  in  the  same. 
And  Joseph  laid  up  corn  as  the  sand  of  the  sea,  very  much, 
until  he  left  numbering ;  for  it  was  without  number. 

And  unto  Joseph  were  born  two  sons  before  the  year  of 
famine  came,  which  Asenath  the  daughter  of  Poti-phera 
priest  of  On  bare  unto  him.  And  Joseph  called  the  name 
z6 


Biblical  Literature  8«*- 


Stories 


of  the  first  born  <  Manasseh ' :  For,  said  he,  God  hath  <  made 
me  forget '  all  my  toil,  and  all  my  father's  house.  And  the 
name  of  the  second  called  he  *  Ephraim ' :  For  God  hath 
made  me  ^  fruitful '  in  the  land  of  my  affliction. 

And  the  seven  years  of  plenty,  that  was  in  the  land  of 
Egypt,  came  to  an  end.  And  the  seven  years  of  famine 
began  to  come,  according  as  Joseph  had  said :  and  there 
was  famine  in  all  lands ;  but  in  all  the  land  of  Egypt  there 
was  bread.  And  when  all  the  land  of  Egypt  was  famished, 
the  people  cried  to  Pharaoh  for  bread :  and  Pharaoh  said 
unto  all  the  Egyptians,  Go  unto  Joseph ;  what  he  saith  to 
you,  do.  And  the  famine  was  over  all  the  face  of  the  earth : 
and  Joseph  opened  all  the  storehouses,  and  sold  unto  the 
Egyptians ;  and  the  famine  was  sore  in  the  land  of  Egypt. 
And  all  countries  came  into  Egypt  to  Joseph  for  to  buy 
corn ;  because  the  famine  was  sore  in  all  the  earth. 

Now  Jacob  saw  that  there  was  corn  in  Egypt,  and  Jacob 
said  unto  his  sons,  Why  do  ye  look  one  upon  another? 
And  he  said.  Behold,  I  have  heard  that  there  is  corn  in 
Egypt  •  get  you  down  thither,  and  buy  for  us  from  thence ; 
that  we  may  live,  and  not  die.  And  Joseph's  ten  brethren 
went  down  to  buy  corn  from  Egypt.  But  Benjamin, 
Joseph's  brother,  Jacob  sent  not  with  his  brethren ;  for  he 
said,  Lest  perad venture  mischief  befall  him.  And  the 
sons  of  Israel  came  to  buy  among  those  that  came :  for 
the  famine  was  in  the  land  of  Canaan.  And  Joseph  was 
the  governor  over  the  land ;  he  it  was  that  sold  to  all  the 
c  17 


.  .  -»8  Masterpieces  of 
Stones   -— £  

people  of  the  land:  and  Joseph's  brethren  came,  and 
bowed  down  themselves  to  him  with  their  faces  to  the 
earth.    And  Joseph  saw  his  brethren,  and  he  knew  them, 
but  made  himself  strange  unto  them,  and  spake  roughly 
with  them;  and  he  said  unto  them,  Whence  come  ye? 
And  they  said,  From  the  land  of  Canaan  to  buy  food. 
And  Joseph  knew  his  brethren,  but  they  knew  not 
him.    And  Joseph  remembered  the  dreams  which  he 
dreamed  of  them,  and  said  unto  them.  Ye  are  spies;  to 
see  the  nakedness  of  the  land  ye  are  come.   And  they 
said  unto  him,  Nay,  my  lord,  but  to  buy  food  are  thy  ser- 
vants come.    We  are  all  one  man's  sons;  we  are  true 
men,  thy  servants  are  no  spies.    And  he  said  unto  them, 
Nay,  but  to  see  the  nakedness  of  the  land  ye  are  come. 
And  they  said.  We  thy  servants  are  twelve  brethren,  the 
sons  of  one  man  in  the  land  of  Canaan ;  and,  behold,  the 
youngest  is  this  day  with  our  father,  and  one  is  not.  And 
Joseph  said  unto  them.  That  is  it  that  I  spake  unto  you, 
saying,  Ye  are  spies:  hereby  ye  shall  be  proved:  by  the 
life  of  Pharaoh  ye  shall  not  go  forth  hence,  except  your 
youngest  brother  come  hither.    Send  one  of  you,  and  let 
him  fetch  your  brother,  and  ye  shall  be  bound,  that  your 
words  may  be  proved,  whether  there  be  truth  in  you :  or 
else  by  the  life  of  Pharaoh  surely  ye  are  spies.    And  he 
put  them  all  together  into  ward  three  days. 

And  Joseph  said  unto  them  the  third  day,  This  do,  and 
Uve;  for  I  fear  God:  if  ye  be  true  men,  let  one  of  your 
x8 


Biblical  Literature  8^ 


Stories 


brethren  be  bound  in  your  prison  house ;  but  go  ye,  carry 
corn  for  the  famine  of  your  houses :  and  bring  your  young- 
est brother  unto  me ;  so  shall  your  words  be  verified,  and 
ye  shall  not  die.    And  they  did  so.    And  they  said  one  to 
another,  We  are  verily  guilty  concerning  our  brother,  in 
that  we  saw  the  distress  of  his  soul,  when  he  besought  us, 
and  we  would  not  hear;  therefore  is  this  distress  come 
upon  us.    And  Reuben  answered  them,  saying.  Spake  I 
not  unto  you,  saying,  Do  not  sin  against  the  child ;  and  ye 
would  not  hear?  therefore  also,  behold,  his  blood  is  re- 
quired.  And  they  knew  not  that  Joseph  understood  them ; 
for  there  was  an  interpreter  between  them.   And  he  turned 
himself  about  from  them,  and  wept;  and  he  returned  to 
them,  and  spake  to  them,  and  took  Simeon  from  among 
them,  and  bound  him  before  their  eyes.  Then  Joseph  com- 
manded  to  fill  their  vessels  with  corn,  and  to  restore  every 
man's  money  into  his  sack,  and  to  give  them  provision  for 
the  way :  and  thus  was  it  done  unto  them.   And  they  laded 
their  asses  with  their  corn,  and  departed  thence.    And  as 
one  of  them  opened  his  sack  to  give  his  ass  provender  in 
the  lodging  place,  he  espied  his  money ;  and,  behold,  it  was 
in  the  mouth  of  his  sack.    And  he  said  unto  his  brethren. 
My  money  is  restored ;  and,  lo,  it  is  even  in  my  sack :  and 
their  heart  failed  them,  and  they  turned  trembling  one  to 
another,  saying,  What  is  this  that  God  hath  done  unto  us? 

And  they  came  unto  Jacob  their  father  unto  the  land  of 
Canaan,  and  told  him  all  that  had  befallen  them:  saying, 


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The  man,  the  lord  of  the  land,  spake  roughly  with  us,  and 
took  us  for  spies  of  the  country.  And  we  said  unto  him, 
We  are  true  men ;  we  are  no  spies :  we  be  twelve  brethren, 
sons  of  our  father ;  one  is  not,  and  the  youngest  is  this 
day  with  our  father  in  the  land  of  Canaan.  And  the  man, 
the  lord  of  the  land,  said  unto  us,  Hereby  shall  I  know 
that  ye  are  true  men ;  leave  one  of  your  brethren  with  me, 
and  take  corn  for  the  famine  of  your  houses,  and  go  your 
way:  and  bring  your  youngest  brother  unto  me:  then 
shall  I  know  that  ye  are  no  spies,^but  that  ye  are  true  men : 
so  will  I  deliver  you  your  brother,  and  ye  shall  traffick  in 
the  land.  And  it  came  to  pass  as  they  emptied  their  sacks, 
that,  behold,  every  man's  bundle  of  money  was  in  his  sack : 
and  when  they  and  their  father  saw  their  bundles  of  money, 
they  were  afraid.  And  Jacob  their  father  said  unto  them. 
Me  have  ye  bereaved  of  my  children:  Joseph  is  not,  and 
Simeon  is  not,  and  ye  will  take  Benjamin  away :  all  these 
things  are  against  me.  And  Reuben  spake  unto  his 
father,  saying,  Slay  my  two  sons,  if  I  bring  him  not  to 
thee :  deliver  him  into  my  hand,  and  I  will  bring  him  to 
thee  again.  And  he  said.  My  son  shall  not  go  down  with 
you ;  for  his  brother  is  dead,  and  he  only  is  left :  if  mis- 
chief befall  him  by  the  way  in  the  which  ye  go,  then  shall 
ye  bring  down  my  gray  hairs  with  sorrow  to  the  grave. 

And  the  famine  was  sore  in  the  land.   And  it  came  to  . 
pass,  when  they  had  eaten  up  the  corn  which  they  had 
brought  out  of  Egypt,  their  father  said  unto  them,  Go 
20 


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Stories 


again,  buy  us  a  little  food.  And  Judah  spake  unto  him, 
saying.  The  man  did  solemnly  protest  unto  us,  saying.  Ye 
shall  not  see  my  face,  except  your  brother  be  with  you.  If 
thou  wilt  send  our  brother  with  us,  we  will  go  down  and 
buy  thee  food :  but  if  thou  wilt  not  send  him,  we  will  not 
go  down ;  for  the  man  said  unto  us.  Ye  shall  not  see  my 
face,  except  your  brother  be  with  you.  And  Israel  said. 
Wherefore  dealt  ye  so  ill  with  me,  as  to  tell  the  man 
whether  ye  had  yet  a  brother?  And  they  said,  The  man 
asked  straitly  concerning  ourselves,  and  concerning  our 
kindred,  saying.  Is  your  father  yet  alive?  have  ye  another 
brother?  and  we  told  him  according  to  the  tenor  of  these 
words :  could  we  in  any  wise  know  that  he  would  say, 
Bring  your  brother  down?  And  Judah  said  unto  Israel 
his  father.  Send  the  lad  with  me,  and  we  will  arise  and  go ; 
that  we  may  live,  and  not  die,  both  we,  and  thou,  and  also 
our  little  ones.  I  will  be  surety  for  him  ;  of  my  hand  shalt 
thou  require  him :  if  I  bring  him  not  unto  thee,  and  set 
him  before  thee,  then  let  me  bear  the  blame  for  ever :  for 
except  we  had  lingered,  surely  we  had  now  returned  a 
second  time.  And  their  father  Israel  said  unto  them.  If  it 
be  so  now,  do  this ;  take  of  the  choice  fruits  of  the  land  in 
your  vessels,  and  carry  down  the  man  a  present,  a  little 
balm,  and  a  little  honey,  spicery  and  myrrh,  nuts,  and 
almonds :  and  take  double  money  in  your  hand ;  and  the 
money  that  was  returned  in  the  mouth  of  your  sacks  carry 
again  in  your  hand;  peradventure  it  was  an  oversight: 

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take  also  your  brother,  and  arise,  go  again  unto  the  man : 
and  God  Almighty  give  you  mercy  before  the  man,  that 
he  may  release  unto  you  your  other  brother  and  Benjamin. 
And  if  I  be  bereaved  of  my  children,  I  am  bereaved. 

And  the  men  took  that  present,  and  they  took  double 
money  in  their  hand,  and  Benjamin;  and  rose  up,  and 
went  down  to  Egypt,  and  stood  before  Joseph.    And  when 
Joseph  saw  Benjamin  with  them,  he  said  to  the  steward  of 
his  house.  Bring  the  men  into  the  house,  and  slay,  and 
make  ready;  for  the  men  shall  dine  with  me  at  noon. 
And  the  man  did  as  Joseph  bade ;  and  the  man  brought 
the  men  into  Joseph's  house.    And  the  men  were  afraid, 
because  they  were  brought  into  Joseph's  house ;  and  they 
said.  Because  of  the  money  that  was  returned  in  our  sacks 
at  the  first  time  are  we  brought  in;  that  he  may  seek 
occasion  against  us,  and  fall  upon  us,  and  take  us  for 
bondmen,  and  our  asses.    And  they  came  near  to  the 
steward  of  Joseph's  house,  and  they  spake  unto  him  at  the 
door  of  the  house,  and  said.  Oh  my  lord,  we  came  indeed 
down  at  the  first  time  to  buy  food :  and  it  came  to  pass, 
when  we  came  to  the  lodging  place,  that  we  opened  our 
sacks,  and,  behold,  every  man's  money  was  in  the  mouth 
of  his  sack,  our  money  in  full  weight :  and  we  have  brought 
it  again  in  our  hand.    And  other  money  have  we  brought 
down  in  our  hand  to  buy  food  :  we  know  not  who  put  our 
money  in  our  sacks.    And  he  said,  Peace  be  to  you,  fear 
not :  your  God,  and  the  God  of  your  father,  hath  given 

22 


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Stories 


you  treasure  in  your  sacks :  I  had  your  money.  And  he 
brought  Sifneon  out  unto  them.  And  the  man  brought 
the  men  into  Joseph's  house,  and  gave  them  water,  and 
they  washed  their  feet ;  and  he  gave  their  asses  provender. 

And  they  made  ready  the  present  against  Joseph  came 
at  noon :  for  they  heard  that  they  should  eat  bread  there. 
And  when  Joseph  came  home,  they  brought  him  the  pres- 
ent which  was  in  their  hand  into  the  house,  and  bowed 
down  themselves  to  him  to  the  earth.    And  he  asked  them 
of  their  welfare,  and  said.  Is  your  father  well,  the  old  man 
of  whom  ye  spake  ?    Is  he  yet  alive  ?    And  they  said,  Thy 
servant  our  father  is  well,  he  is  yet  alive.    And  they  bowed 
the  head,  and  made  obeisance.    And  he  lifted  up  his  eyes, 
and  saw  Benjamin  his  brother,  his  mother's  son,  and  said. 
Is  this  your  youngest  brother,  of  whom  ye  spake  unto  me? 
And  he  said,  God  be  gracious  unto  thee,  my  son.  And 
Joseph  made  haste;  for  his  bowels  did  yearn  upon  his 
brother :  and  he  sought  where  to  weep ;  and  he  entered 
into  his  chamber,  and  wept  there.    And  he  washed  his 
face,  and  came  out ;  and  he  refrained  himself,  and  said, 
Set  on  bread.    And  they  set  on  for  him  by  himself,  and  for 
them  by  themselves,  and  for  the  Egyptians,  which  did  eat 
with  him,  by  themselves:  because  the  Egyptians  might 
not  eat  bread  with  the  Hebrews ;  for  that  is  an  abomina- 
tion unto  the  Egyptians.    And  they  sat  before  him,  the 
firstborn  according  to  his  birthright,  and  the  youngest 
according  to  his  youth :  and  the  men  marvelled  one  with 
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^  Masterpieces  of 


another.  And  he  took  and  sent  messes  unto  them  from 
before  him :  but  Benjamin's  mess  was  five  times  so  much 
as  any  of  theirs.  And  they  drank  and  were  merry  with 
him. 

And  he  commanded  the  steward  of  his  house,  saying, 
Fill  the  men's  sacks  with  food,  as  much  as  they  can  carry, 
and  put  every  man's  money  in  his  sack's  mouth.  And  put 
my  cup,  the  silver  cup,  in  the  sack's  mouth  of  the  young- 
est, and  his  corn  money.  And  he  did  according  to  the 
word  that  Joseph  had  spoken.  As  soon  as  the  morning 
was  light,  the  men  were  sent  away,  they  and  their  asses. 
And  when  they  were  gone  out  of  the  city,  and  were  not 
yet  far  off,  Joseph  said  unto  his  steward,  Up,  follow  after 
the  men;  and  when  thou  dost  overtake  them,  say  unto 
them,  Wherefore  have  ye  rewarded  evil  for  good?  Is  not 
this  it  in  which  my  lord  drinketh,  and  whereby  he  indeed 
divineth?  ye  have  done  evil  in  so  doing.  And  he  over- 
took them,  and  he  spake  unto  them  these  words.  And 
they  said  unto  him.  Wherefore  speaketh  my  lord  such 
words  as  these  ?  God  forbid  that  thy  servants  should  do 
such  a  thing.  Behold,  the  money,  which  we  found  in  our 
sacks*  mouths,  we  brought  again  unto  thee  out  of  the  land 
of  Canaan :  how  then  should  we  steal  out  of  thy  lord's 
house  silver  or  gold  ?  With  whomsoever  of  thy  servants 
it  be  found,  let  him  die,  and  we  also  will  be  my  lord's  bond- 
men. And  he  said,  Now  also  let  it  be  according  unto 
your  words :  he  with  whom  it  is  found  shall  be  my  bond- 
24 


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Stories 


man;  and  ye  shall  be  blameless.  Then  they  hasted,  and 
took  down  every  man  his  sack  to  the  ground,  and  opened 
every  man  his  sack.  And  he  searched,  and  began  at  the 
eldest,  and  left  at  the  youngest :  and  the  cup  was  found  in 
Benjamin's  sack.  Then  they  rent  their  clothes,  and  laded 
every  man  his  ass,  and  returned  to  the  city. 

And  Judah  and  his  brethren  came  to  Joseph's  house ; 
and  he  was  yet  there:  and  they  fell  before  him  on  the 
ground.  And  Joseph  said  unto  them.  What  deed  is  this 
that  ye  have  done  ?  know  ye  not  that  such  a  man  as  I  can 
indeed  divine?  And  Judah  said.  What  shall  we  say  unto 
my  lord?  what  shall  we  speak?  or  how  shall  we  clear  our- 
selves ?  God  hath  found  out  the  iniquity  of  thy  servants : 
behold,  we  are  my  lord's  bondmen,  both  we,  and  he  also  in 
whose  hand  the  cup  is  found.  And  he  said,  God  forbid 
that  I  should  do  so:  the  man  in  whose  hand  the  cup  is 
found,  he  shall  be  my  bondman ;  but  as  for  you,  get  you  up 
in  peace  unto  your  father. 

Then  Judah  came  near  unto  him,  and  said,  Oh  my  lord, 
let  thy  servant,  I  pray  thee,  speak  a  word  in  my  lord's  ears, 
and  let  not  thine  anger  burn  against  thy  servant :  for  thou 
art  even  as  Pharaoh.  My  lord  asked  his  servants,  saying. 
Have  ye  a  father,  or  a  brother?  And  we  said  unto  my 
lord,  We  have  a  father,  an  old  man,  and  a  child  of  his  old 
age,  a  little  one ;  and  his  brother  is  dead,  and  he  alone  is 
left  of  his  mother,  and  his  father  loveth  him.  And  thou 
saidst  unto  thy  servants,  Bring  him  down  unto  me,  that  I 
S5 


Stories 


^  Masterpieces  of 


may  set  mine  eyes  upon  him.    And  we  said  unto  my  lord, 
The  lad  cannot  leave  his  father :  for  if  he  should  leave  his 
father,  his  father  would  die.    And  thou  saidst  unto  thy 
servants.  Except  your  youngest  brother  come  down  with 
you,  ye  shall  see  my  face  no  more.    And  it  came  to  pass 
when  we  came  up  unto  thy  servant  my  father,  we  told  him 
the  words  of  my  lord.    And  our  father  said,  Go  again,  buy 
us  a  little  food.    And  we  said,  We  cannot  go  down  :  if  our 
youngest  brother  be  with  us,  then  will  we  go  down  :  for  we 
may  not  see  the  man's  face,  except  our  youngest  brother 
be  with  us.    And  thy  servant  my  father  said  unto  us.  Ye 
know  that  my  wife  bare  me  two  sons :  and  the  one  went 
out  from  me,  and  I  said.  Surely  he  is  torn  in  pieces  ;  and  I 
have  not  seen  him  since  :  and  if  he  take  this  one  also  from 
me,  and  mischief  befall  him,  ye  shall  bring  down  my  gray 
hairs  with  sorrow  to  the  grave.    Now  therefore  when  I 
come  to  thy  servant  my  father,  and  the  lad  be  not  with  us ; 
seeing  that  his  life  is  bound  up  in  the  lad's  life ;  it  shall 
come  to  pass,  when  he  seeth  that  the  lad  is  not  with  us, 
that  he  will  die :  and  thy  servants  shall  bring  down  the 
gray  hairs  of  thy  servant  our  father  with  sorrow  to  the 
grave.    For  thy  servant  became  surety  for  the  lad  unto 
my  father,  saying,  If  I  bring  him  not  unto  thee,  then  shall 
I  bear  the  blame  to  my  father  for  ever.    Now  therefore, 
let  thy  servant,  I  pray  thee,  abide  instead  of  the  lad  a 
bondman  to  my  lord  ;  and  let  the  lad  go  up  with  his  breth- 
ren.   For  how  shall  I  go  up  to  my  father,  and  the  lad  be 
26 


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Stories 


not  with  me?  lest  I  see  the  evil  that  shall  come  on  my 
father. 

Then  Joseph  could  not  refrain  himself  before  all  them 
that  stood  by  him ;  and  he  cried,  Cause  every  man  to  go 
out  from  me.  And  there  stood  no  man  with  him,  while 
Joseph  made  himself  known  unto  his  brethren.  And  he 
wept  aloud:  and  the  Egyptians  heard,  and  the  house  of 
Pharaoh  heard.  And  Joseph  said  unto  his  brethren,  I  am 
Joseph ;  doth  my  father  yet  live?  And  his  brethren  could 
not  answer  him ;  for  they  were  troubled  at  his  presence. 
And  Joseph  said  unto  his  brethren,  Come  near  to  me,  I 
pray  you.  And  they  came  near.  And  he  said,  I  am 
Joseph  your  brother  whom  ye  sold  into  Egypt.  And  now 
be  not  grieved,  nor  angry  with  yourselves,  that  ye  sold  me 
hither:  for  God  did  send  me  before  you  to  preserve  life. 
For  these  two  years  hath  the  famine  been  in  the  land :  and 
there  are  yet  five  years  in  the  which  there  shall  be  neither 
plowing  nor  harvest.  And  God  sent  me  before  you  to  pre- 
serve you  a  remnant  in  the  earth,  and  to  save  you  alive  by 
a  great  deliverance.  So  now  it  was  not  you  that  sent  me 
hither,  but  God  :  and  he  hath  made  me  a  father  to  Pharaoh, 
and  lord  of  all  his  house,  and  ruler  over  all  the  land  of 
Egypt.  Haste  ye,  and  go  up  to  my  father,  and  say  unto 
him.  Thus  saith  thy  son  Joseph,  God  hath  made  me  lord  of 
all  Egypt :  come  down  unto  me,  tarry  not :  and  thou  shalt 
dwell  in  the  land  of  Goshen,  and  thou  shalt  be  near  unto 
me,  thou,  and  thy  children,  and  thy  children's  children, 

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and  thy  flocks,  and  thy  herds,  and  all  that  thou  hast :  and 
there  will  I  nourish  thee ;  for  there  are  yet  five  years  of 
famine ;  lest  thou  come  to  poverty,  thou,  and  thy  household, 
and  all  that  thou  hast.  And,  behold,  your  eyes  see,  and 
the  eyes  of  my  brother  Benjamin,  that  it  is  my  mouth  that 
speaketh  unto  you.  And  ye  shall  tell  my  father  of  all  my 
glory  in  Egypt,  and  of  all  that  ye  have  seen ;  and  ye  shall 
haste  and  bring  down  my  father  hither.  And  he  fell  upon 
his  brother  Benjamin's  neck,  and  wept;  and  Benjamin 
wept  upon  his  neck.  And  he  kissed  all  his  brethren,  and 
wept  upon  them :  and  after  that  his  brethren  talked  with 
him. 

And  the  fame  thereof  was  heard  in  Pharaoh's  house,  say- 
ing, Joseph's  brethren  are  come :  and  it  pleased  Pharaoh 
well,  and  his  servants.  And  Pharaoh  said  unto  Joseph, 
Say  unto  thy  brethren.  This  do  ye ;  lade  your  beasts,  and 
go,  get  you  unto  the  land  of  Canaan ;  and  take  your  father 
and  your  households,  and  come  unto  me :  and  I  will  give 
you  the  good  of  the  land  of  Egypt,  and  ye  shall  eat  the  fat 
of  the  land.  Now  thou  art  commanded,  this  do  ye  ;  take 
you  wagons  out  of  the  land  of  Egypt  for  your  little  ones, 
and  for  your  wives,  and  bring  your  father,  and  come.  Also 
regard  not  your  stuff;  for  the  good  of  all  the  land  of  Egypt 
is  yours.  And  the  sons  of  Israel  did  so  :  and  Joseph  gave 
them  wagons,  according  to  the  commandment  of  Pharaoh, 
and  gave  them  provision  for  the  way.  To  all  of  them  he 
gave  each  man  changes  of  raiment ;  but  to  Benjamin  he 
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gave  three  hundred  pieces  of  silver,  and  five  changes  of 
raiment.  And  to  his  father  he  sent  after  this  manner ;  ten 
asses  laden  with  the  good  things  of  Egypt,  and  ten  she- 
asses,  laden  with  corn  and  bread  and  victual  for  his  father 
by  the  way.  So  he  sent  his  brethren  away,  and  they  de- 
parted :  and  he  said  unto  them,  See  that  ye  fall  not  out  by 
the  way. 

And  they  went  up  out  of  Egypt,  and  came  into  the  land 
of  Canaan  unto  Jacob  their  father.  And  they  told  him, 
saying,  Joseph  is  yet  alive,  and  he  is  ruler  over  all  the  land 
of  Egypt.  And  his  heart  fainted,  for  he  believed  them 
not.  And  they  told  him  all  the  words  of  Joseph,  which  he 
had  said  unto  them :  and  when  he  saw  the  wagons  which 
Joseph  had  sent  to  carry  him,  the  spirit  of  Jacob  their 
father  revived :  and  Israel  said,  It  is  enough ;  Joseph  my 
son  is  yet  alive :  I  will  go  and  see  him  before  I  die. 

And  Israel  took  his  journey  with  all  that  he  had,  and 
came  to  Beer-sheba,  and  offered  sacrifices  unto  the  God 
of  his  father  Isaac.  And  God  spake  unto  Israel  in  the 
visions  of  the  night,  and  said,  Jacob,  Jacob.  And  he 
said.  Here  am  I.  And  he  said,  I  am  God,  the  God  of 
thy  father:  fear  not  to  go  down  into  Egypt;  for  I  will 
there  make  of  thee  a  great  nation :  I  will  go  down  with 
thee  into  Egypt;  and  I  will  also  surely  bring  thee  up 
again:  and  Joseph  shall  put  his  hand  upon  thine  eyes. 
And  Jacob  rose  up  from  Beer-sheba:  and  the  sons  of 
Israel  carried  Jacob  their  father,  and  their  little  ones, 
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Stories  ■ — 

and  their  wives,  in  the  wagons  which  Pharaoh  had  sent 
to  carry  him.  And  they  took  their  cattle,  and  their  goods, 
which  they  had  gotten  in  the  land  of  Canaan,  and  came 
into  Egypt,  Jacob,  and  all  his  seed  with  him:  his  sons, 
and  his  sons'  sons  with  him,  his  daughters,  and  his  sons 
daughters,  and  all  his  seed  brought  he  with  him  into 

And  he  sent  Judah  before  him  unto  Joseph,  to  shew 
the  way  before  him  unto  Goshen ;  and  they  came  into 
the  land  of  Goshen.    And  Joseph  made  ready  his  chariot, 
and  went  up  to  meet  Israel  his  father,  to  Goshen;  and  he 
presented  himself  unto  him,  and  fell  on  his  neck,  and  wept 
on  his  neck  a  good  while.    And  Israel  said  unto  Joseph, 
Now  let  me  die,  since  I  have  seen  thy  face,  that  thou  art 
yet  alive.    And  Joseph  said  unto  his  brethren,  and  unta 
his  father's  house,  I  will  go  up,  and  tell  Pharaoh,  and  will 
say  unto  him.  My  brethren,  and  my  father's  house,  whicn 
were  in  the  land  of  Canaan,  are  come  unto  me;  and  the 
men  are  shepherds,  for  they  have  been  keepers  of  cattle ; 
and  they  have  brought  their  flocks,  and  their  herds,  and 
all  that  they  have.    And  it  shall  come  to  pass,  when 
Pharaoh  shall  call  you,  and  shall  say.  What  is  your  occu- 
pation? that  ye  shall  say.  Thy  servants  have  been  keepers 
of  cattle  from  our  youth  even  until  now,  both  we,  and  our 
fathers:  that  ye  may  dwell  in  the  land  of  Goshen;  for 
every  shepherd  is  an  abomination  unto  the  Egyptians. 
Then  Joseph  went  in  and  told  Pharaoh,  and  said,  My 
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father  and  my  brethren,  and  their  flocks,  and  their  herds, 
and  all  that  they  have,  are  come  out  of  the  land  of  Canaan ; 
and,  behold,  they  are  in  the  land  of  Goshen.  And  from 
among  his  brethren  he  took  five  men,  and  presented  them 
unto  Pharaoh.  And  Pharaoh  said  unto  his  brethren. 
What  is  your  occupation?  And  they  said  unto  Pharaoh, 
Thy  servants  are  shepherds,  both  we,  and  our  fathers. 
And  they  said  unto  Pharaoh,  To  sojourn  in  the  land  are 
we  come ;  for  there  is  no  pasture  for  thy  servants'  flocks  ; 
for  the  famine  is  sore  in  the  land  of  Canaan :  now,  there- 
fore, we  pray  thee,  let  thy  servants  dwell  in  the  land  of 
Goshen.  And  Pharaoh  spake  unto  Joseph,  saying,  Thy 
father  and  thy  brethren  are  come  unto  thee :  the  land  of 
Egypt  is  before  thee ;  in  the  best  of  the  land  make  thy 
father  and  thy  brethren  to  dwell :  in  the  land  of  Goshen 
let  them  dwell :  and  if  thou  knowest  any  able  men  among 
them,  then  make  them  rulers  over  my  cattle.  And  Joseph 
brought  in  Jacob  his  father,  and  set  him  before  Pharaoh : 
and  Jacob  blessed  Pharaoh.  And  Pharaoh  said  unto 
Jacob,  How  many  are  the  days  of  the  years  of  thy  life? 
And  Jacob  said  unto  Pharaoh,  The  days  of  the  years  of 
my  pilgrimage  are  an  hundred  and  thirty  years :  few  and 
evil  have  been  the  days  of  the  years  of  my  life,  and  they 
have  not  attained  unto  the  days  of  the  years  of  the  life  of 
my  fathers  in  the  days  of  their  pilgrimao^e.  And  Jacob 
blessed  Pharaoh,  and  went  out  from  the  presence  of 
Pharaoh.  And  Joseph  placed  his  father  and  his  brethren, 
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and  gave  them  a  possession  in  the  land  of  Egypt,  in  the 
best  of  the  land,  in  the  land  of  Rameses,  as  Pharaoh  had 
commanded.  And  Joseph  nourished  his  father,  and  his 
brethren,  and  all  his  father's  household,  with  bread,  accord- 
ing to  their  families. 

// 

THE  WITNESS  OF  BALAAM  TO  ISRAEL 

And  Balak  the  son  of  Zippor  saw  all  that  Israel  had  done 
to  the  Amorites.  And  Moab  was  sore  afraid  of  the  people, 
because  they  were  many  :  and  Moab  was  distressed  because 
of  the  children  of  Israel.  And  Moab  said  unto  the  elders 
of  Midian,  Now  shall  this  multitude  lick  up  all  that  is 
round  about  us,  as  the  ox  licketh  up  the  grass  of  the  field. 
And  Balak  the  son  of  Zippor  was  king  of  Moab  at  that 
time.  And  he  sent  messengers  unto  Balaam  the  son  of 
Beor,  to  Pethor,  which  is  by  the  River,  to  the  land  of  the 
children  of  his  people,  to  call  him,  saying.  Behold,  there  is 
a  people  come  out  from  Egypt :  behold,  they  cover  the 
face  of  the  earth,  and  they  abide  over  against  me :  come 
now  therefore,  I  pray  thee,  curse  me  this  people ;  foT  they 
are  too  mighty  for  me :  peradventure  I  shall  prevail,  that 
we  may  smite  them,  and  that  I  may  drive  them  out  of  the 
land :  for  I  know  that  he  whom  thou  blessest  is  blessed, 
and  he  whom  thou  cursest  is  cursed.  And  the  elders  of 
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Moab  and  the  elders  of  Midian  departed  with  the  rewards 
of  divination  in  their  hand ;  and  they  came  unto  Balaam, 
and  spake  unto  him  the  words  of  Balak.  And  he  said  unto 
them,  Lodge  here  this  night,  and  I  will  bring  you  word 
again,  as  the  Lord  shall  speak  unto  me :  and  the  princes 
of  Moab  abode  with  Balaam.  And  God  came  unto 
Balaam,  and  said.  What  men  are  these  with  thee  ?  And 
Balaam  said  unto  God,  Balak  the  son  of  Zippor,  king  of 
Moab,  hath  sent  unto  me,  saying,  Behold,  the  people  that 
is  come  out  of  Egypt,  it  covereth  the  face  of  the  earth : 
now,  come  curse  me  them ;  peradventure  I  shall  be  able 
to  fight  against  them,  and  shall  drive  them  out.  And  God 
said  unto  Balaam,  Thou  shalt  not  go  with  them ;  thou 
shalt  not  curse  the  people:  for  they  are  blessed.  And 
Balaam  rose  up  in  the  morning,  and  said  unto  the  princes 
of  Balak,  Get  you  into  your  land :  for  the  Lord  refuseth  to 
give  me  leave  to  go  with  you. 

And  the  princes  of  Moab  rose  up,  and  they  went  unto 
Balak,  and  said,  Balaam  refuseth  to  come  with  us.  And 
Balak  sent  yet  again  princes,  more,  and  more  honourable 
than  they.  And  they  came  to  Balaam,  and  said  to  him. 
Thus  saith  Balak,  the  son  of  Zippor,  Let  nothing,  I 
pray  thee,  hinder  thee  from  coming  unto  me ;  for  I  will 
promote  thee  unto  very  great  honour,  and  whatsoever 
thou  sayest  unto  me  I  will  do :  come  therefore,  I  pray 
thee,  curse  me  this  people.  And  Balaam  ansv/ered  and 
said  unto  the  servants  of  Balak,  If  Balak  would  give 
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me  his  house  full  of  silver  and  gold,  I  cannot  go  beyond 
the  word  of  the  Lord  my  God,  to  do  less  or  more.  Now 
therefore,  I  pray  you,  tarry  ye  also  here  this  night,  that 
I  may  know  what  the  Lord  will  speak  unto  me  more.  And 
God  came  unto  Balaam  at  night,  and  said  unto  him.  If  the 
men  be  come  to  call  thee,  rise  up,  go  with  them  ;  but  only 
the  word  which  I  speak  unto  thee,  that  shalt  thou  do. 

And  Balaam  rose  up  in  the  morning,  and  saddled  his 
ass,  and  went  with  the  princes  of  Moab.  And  God's 
anger  was  kindled  because  he  went :  and  the  angel  of  the 
Lord  placed  himself  in  the  way  for  an  adversary  against 
him.  Now  he  was  riding  upon  his  ass,  and  his  two 
servants  were  with  him.  And  the  ass  saw  the  angel  of 
the  Lord  standing  in  the  way,  with  his  sword  drawn  in 
his  hand :  and  the  ass  turned  aside  out  of  the  way,  and 
went  into  the  field :  and  Balaam  smote  the  ass,  to  turn  her 
into  the  way.  Then  the  angel  of  the  Lord  stood  in  a 
hollow  way  between  the  vineyards,  a  fence  being  on  this 
side,  and  a  fence  on  that  side.  And  the  ass  saw  the 
angel  of  the  Lord,  and  she  thrust  herself  unto  the  wall, 
and  crushed  Balaam's  foot  against  the  wall:  and  he  smote 
her  again.  And  the  angel  of  the  Lord  went  further, 
and  stood  in  a  narrow  place,  where  was  no  way  to  turn 
either  to  the  right  hand  or  to  the  left.  And  the  ass  saw 
the  angel  of  the  Lord,  and  she  lay  down  under  Balaam ; 
and  Balaam's  anger  was  kindled,  and  he  smote  the  ass 
with  his  stalf.  And  the  Lord  opened  the  mouth  of  the 
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ass,  and  she  said  unto  Balaam,  What  have  I  done  unto 
thee,  that  thou  hast  smitten  me  these  three  times  ?  And 
Balaam  said  unto  the  ass,  Because  thou  hast  mocked  me : 
I  would  there  were  a  sword  in  mine  hand,  for  now  I  had 
killed  thee.  And  the  ass  said  unto  Balaam,  Am  not  I 
thine  ass,  upon  which  thou  hast  ridden  all  thy  life  long 
unto  this  day  ?  was  I  ever  wont  to  do  so  unto  thee  ?  And 
he  said.  Nay.  Then  the  Lord  opened  the  eyes  of 
Balaam,  and  he  saw  the  angel  of  the  Lord  standing  in  the 
way,  with  his  sword  drawn  in  his  hand :  and  he  bowed  his 
head,  and  fell  on  his  face.  And  the  angel  of  the  Lord 
said  unto  him.  Wherefore  hast  thou  smitten  thine  ass 
these  three  times  ?  behold,  I  am  come  forth  for  an  adver- 
sary, because  thy  way  is  perverse  before  me :  and  the  ass 
saw  me,  and  turned  aside  before  me  these  three  times : 
unless  she  had  turned  aside  from  me,  surely  now  I  had 
even  slain  thee,  and  saved  her  alive.  And  Balaam  said 
unto  the  angel  of  the  Lord,  I  have  sinned  ;  for  I  knew  not 
that  thou  stoodest  in  the  way  against  me  :  now  therefore,  if 
it  displease  thee,  I  will  get  me  back  again.  And  the  angel 
of  the  Lord  said  unto  Balaam,  Go  with  the  men :  but  only 
the  word  that  I  shall  speak  unto  thee,  that  thou  shalt 
speak. 

So  Balaam  went  with  the  princes  of  Balak.    And  when 
Balak  heard  that  Balaam  was  come,  he  went  out  to  meet 
him  unto  the  city  of  Moab,  which  is  on  the  border  of 
Arnon,  which  is  in  the  utmost  part  of  the  border.  And 
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Balak  said  unto  Balaam,  Did  I  not  earnestly  send  unto 
thee  to  call  thee?  wherefore  earnest  thou  not  unto  me?  am 
I  not  able  indeed  to  promote  thee  to  honour?  And 
Balaam  said  unto  Balak,  Lo,  I  am  come  unto  thee :  have  I 
now  any  power  at  all  to  speak  anything?  the  word  that 
God  putteth  in  my  mouth,  that  shall  I  speak. 

And  Balaam  went  with  Balak,  and  they  came  unto 
Kiriath-huzoth.    And  Balak  sacrificed  oxen  and  sheep, 
and  sent  to  Balaam,  and  to  the  princes  that  were  with  him. 
And  it  came  to  pass  in  the  morning,  that  Balak  took 
Balaam,  and  brought  him  up  into  the  high  places  of  Baal, 
and  he  saw  from  thence  the  utmost  part  of  the  people. 
And  Balaam  said  unto  Balak,  Build  me  here  seven  altars, 
and  prepare  me  here  seven  bullocks  and  seven  rams.  And 
Balak  did  as  Balaam  had  spoken ;  and  Balak  and  Balaam 
offered  on  every  altar  a  bullock  and  a  ram.    And  Balaam 
said  unto  Balak,  Stand  by  thy  burnt  offering,  and  I  will 
go ;  peradventure  the  Lord  will  come  to  meet  me :  and 
whatsoever  he  sheweth  me  I  will  tell  thee.   And  he  went 
to  a  bare  height.    And  God  met  Balaam:  and  he  said 
unto  him,  I  have  prepared  the  seven  altars,  and  I  have 
offered  up  a  bullock  and  a  ram  on  every  altar.    And  the 
Lord  put  a  word  in  Balaam's  mouth,  and  said,  Return  unto 
Balak,  and  thus  thou  shalt  speak.    And  he  returned  unto 
him,  and,  lo,  he  stood  by  his  burnt  offering,  he,  and  all 
the  princes  of  Moab.    And  he  took  up  his  parable,  and 
said: 

3^ 


Biblical  Literature 


Stones 


From  Aram  hath  Balak  brought  me, 

The  king  of  Moab  from  the  mountains  of  the  East : 
Come,  curse  me  Jacob, 

And  come,  defy  Israel. 
How  shall  I  curse,  whom  God  hath  not  cursed? 

And  how  shall  I  defy,  whom  the  Lord  hath  not  defied? 
For  from  the  top  of  the  rocks  I  see  him. 

And  from  the  hills  I  behold  him : 
Lo,  it  is  a  people  that  dwell  alone, 

And  shall  not  be  reckoned  among  the  nations. 
Who  can  count  the  dust  of  Jacob, 

Or  number  the  fourth  part  of  Israel? 
Let  me  die  the  death  of  the  righteous, 

And  let  my  last  end  be  like  his  ! 

And  Balak  said  unto  Balaam,  What  hast  thou  done  unto 
me?  I  took  thee  to  curse  mine  enemies,  and,  behold,  thou 
hast  blessed  them  altogether.  And  he  answered  and  said, 
Must  I  not  take  heed  to  speak  that  which  the  Lord  putteth 
in  my  mouth  ? 

And  Balak  said  unto  him.  Come,  I  pray  thee,  with  me 
unto  another  place,  from  whence  thou  mayest  see  them ; 
thou  shalt  see  but  the  utmost  part  of  them,  and  shalt  not 
see  them  all :  and  curse  me  them  from  thence.  And  he  took 
him  into  the  field  of  Zophim,  to  the  top  of  Pisgah,  and  built 
seven  altars,  and  offered  up  a  bullock  and  a  ram  on  every 
altar.  And  he  said  unto  Balak,  Stand  here  by  thy  burnt 
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offering,  while  I  meet  the  Lord  yonder.  And  the  Lord 
met  Balaam,  and  put  a  word  in  his  mouth,  and  said,  Return 
unto  Balak,  and  thus  shalt  thou  speak.  And  he  came  to 
him,  and,  lo,  he  stood  by  his  burnt  offering,  and  the 
princes  of  Moab  with  him.  And  Balak  said  unto  him, 
What  hath  the  Lord  spoken?  And  he  took  up  his 
parable,  and  said : 

Rise  up,  Balak,  and  hear ; 

Hearken  unto  me,  thou  son  of  Zippor : 
God  is  not  a  man,  that  he  should  lie ; 

Neither  the  son  of  man,  that  he  should  repent : 
Hath  he  said,  and  shall  he  not  do  it? 

Or  hath  he  spoken,  and  shall  he  not  make  it 
good? 

Behold,  I  have  received  commandment  to  bless : 
And  he  hath  blessed,  and  I  cannot  reverse  it. 

He  hath  not  beheld  iniquity  in  Jacob, 

Neither  hath  he  seen  perverseness  jn  Israel: 

The  Lord  his  God  is  with  him, 

And  the  shout  of  a  king  is  among  them. 

God  bringeth  them  forth  out  of  Egypt ; 

He  hath  as  it  were  the  strength  of  the  wild-ox. 

Surely  there  is  no  enchantment  against  Jacob, 

Neither  is  there  any  divination  against  Israel : 
Now  shall  it  be  said  of  Jacob  and  (A  Israel,  What 
hath  God  wrought ! 

38 


Biblical 


Literature  B^- 


Stories 


Behold,  the  people  riseth  up  as  a  lioness, 
And  as  a  lion  doth  he  lift  himself  up  : 

He  shall  not  lie  down  until  he  eat  of  the  prey, 
And  drink  the  blood  of  the  slain. 

And  Balak  said  unto  Balaam,  Neither  curse  them  at  all, 
nor  bless  them  at  all.  But  Balaam  answered  and  said 
unto  Balak,  Told  not  I  thee,  saying.  All  that  the  Lord 
speaketh,  that  I  must  do  ? 

And  Balak  said  unto  Balaam,  Come  now,  I  will  take  thee 
unto  another  place ;  peradventure  it  will  please  God  that 
thou  mayest  curse  me  them  from  thence.  And  Balak  took 
Balaam  unto  the  top  of  Peor,  that  looketh  down  upon  the 
desert.  And  Balaam  said  unto  Balak,  Build  me  here  seven 
altars,  and  prepare  me  here  seven  bullocks  and  seven  rams. 
And  Balak  did  as  Balaam  had  said,  and  offered  up  a  bul- 
lock and  a  ram  on  every  altar.  And  when  Balaam  saw 
that  it  pleased  the  Lord  to  bless  Israel,  he  went  not,  as  at 
the  other  times,  to  meet  with  enchantments,  but  he  set  his 
face  toward  the  wilderness.  And  Balaam  lifted  up  his 
eyes,  and  he  saw  Israel  dwelling  according  to  their  tribes ; 
and  the  spirit  of  God  came  upon  him.  And  he  took  up 
his  parable,  and  said  : 

Balaam  the  son  of  Beor  saith, 

And  the  man  whose  eye  is  opened  saith : 
He  saith,  which  heareth  the  words  of  God,  . 
39 


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Masterpieces  of 


Which  seeth  the  vision  of  the  Almighty, 

Falling  down,  and  having  his  eyes  open : 

How  goodly  are  thy  tents,  O  Jacob, 

Thy  tabernacles,  O  Israel! 
As  valleys  are  they  spread  forth. 

As  gardens  by  the  river  side. 
As  lign-aloes  which  the  Lord  hath  planted, 

As  cedar  trees  beside  the  waters. 
Water  shall  flow  from  his  buckets, 

And  his  seed  shall  be  in  many  waters. 
And  his  king  shall  be  higher  than  Agag, 

And  his  kingdom  shall  be  exalted. 
God  bringeth  him  forth  out  of  Egypt ; 

He  hath  as  it  were  the  strength  of  the  wild-ox : 
He  shall  eat  up  the  nations  his  adversaries. 

And  shall  break  their  bones  in  pieces, 

And  smite  them  through  with  his  arrows. 
He  couched,  he  lay  down  as  a  lion,  . 

And  as  a  lioness ;  who  shall  rouse  him  up  ? 
Blessed  be  every  one  that  blesseth  thee, 

And  cursed  be  every  one  that  curseth  thee. 

And  Balak's  anger  was  kindled  against  Balaam,  and  he 
smote  his  hands  together :  and  Balak  said  unto  Balaam,  I 
called  thee  to  curse  mine  enemies,  and,  behold,  thou  hast 
altogether  blessed  thera  these  three  times.  Therefore 
40 


Biblical  Literature 


Stories 


now  flee  thou  to  thy  place:  I  thought  to  promote  thee 
unto  great  honour ;  but,  lo,  the  Lord  hath  kept  thee  back 
from  honour.  And  Balaam  said  unto  Balak,  Spake  I  not 
also  to  thy  messengers  which  thou  sentest  unto  me,  saying. 
If  Balak  would  give  me  his  house  full  of  silver  and  gold,  I 
cannot  go  beyond  the  word  of  the  Lord,  to  do  either  good 
or  bad  of  mine  own  mind ;  what  the  Lord  speaketh,  that 
will  I  speak?  And  now,  behold,  I  go  unto  my  people: 
come,  and  I  will  advertise  thee  what  this  people  shall  do 
to  thy  people  in  the  latter  days.  And  he  took  up  his  para- 
ble, and  said : 

Balaam  the  son  of  Beor  saith, 

And  the  man  whose  eye  is  opened  saith : 
He  saith,  which  heareth  the  words  of  God, 

And  knoweth  the  knowledge  of  the  Most  High, 
Which  seeth  the  vision  of  the  Almighty, 

Falling  down,  and  having  his  eyes  open : 

I  see  him,  but  not  now : 

I  behold  him,  but  not  nigh : 
There  shall  come  forth  a  star  out  of  Jacob, 

And  a  sceptre  shall  rise  out  of  Israel, 
And  shall  smite  through  the  corners  of  Moab, 

And  break  down  all  the  sons  of  tumult. 
And  Edom  shall  be  a  possession, 

Seir  also  shall  be  a  possession,  which  were  his  enemies ; 
While  Israel  doeth  valiantly. 

41 


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-58  Masterpieces  of 


And  out  of  Jacob  shall  one  have  dominion, 

And  shall  destroy  the  remnant  from  the  city. 

And  he  looked  on  Amalek,  and  took  up  his  parable,  and 
said : 

Amalek  was  the  first  of  the  nations  ; 

But  his  latter  end  shall  come  to  destruction. 

And  he  looked  on  the  Kenite,  and  took  up  his  parable,  and 
said : 

Strong  is  thy  dwelling  place, 

And  thy  nest  is  set  in  the  rock. 
Nevertheless  Kain  shall  be  wasted. 

Until  Asshur  shall  carry  thee  away  captive. 

And  he  took  up  his  parable,  and  said : 

Alas,  who  shall  live  when  God  doeth  this  ? 

But  ships  shall  come  from  the  coast  of  Kittim, 
And  they  shall  afflict  Asshur,  and  shall  afflict  Eber, 

And  he  also  shall  come  to  destruction. 

And  Balaam  rose  up,  and  went  and  returned  to  his  place : 
and  Balak  also  went  his  way. 

42 


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/// 

THE  CROWNING  OF  ABIMELECH 

And  Jerubbaal  the  son  of  Joash  went  and  dwelt  in  his 
own  house.  And  Gideon  had  threescore  and  ten  sons  of 
his  body  begotten :  for  he  had  many  wives.  And  his  con- 
cubine that  was  in  Sechem,  she  also  bare  him  a  son,  and 
he  called  his  name  Abimelech.  And  Gideon  the  son  of 
Joash  died  in  a  good  old  age,  and  was  buried  in  the 
sepulchre  of  Joash  his  father,  in  Ophrah  of  the  Abiezrites. 

And  it  came  to  pass,  as  soon  as  Gideon  was  dead,  that 
the  children  of  Israel  turned  again,  and  went  a  whoring 
after  the  Baalim,  and  made  Baal-berith  their  god.  And 
the  children  of  Israel  remembered  not  the  Lord  their 
God,  who  had  delivered  them  out  of  the  hand  of  all  their 
enemies  on  every  side :  neither  shewed  they  kindness  to 
the  house  of  Jerubbaal,  who  is  Gideon,  according  to  all 
the  goodness  which  he  had  shewed  unto  Israel. 

And  Abimelech  the  son  of  Jerubbaal  went  to  Shechem 
unto  his  mother's  brethren,  and  spake  with  them,  and  with 
all  the  family  of  the  house  of  his  mother's  father,  saying. 
Speak,  I  pray  you,  in  the  ears  of  all  the  men  of  Shechem, 
Whether  is  better  for  you,  that  all  the  sons  of  Jerubbaal, 
which  are  threescore  and  ten  persons,  rule  over  you,  or 
that  one  rule  over  you?  remember  also  that  I  am  your 
43 


stories  ^  Masterpieces  of 

bone  and  your  flesh.  And  his  mothers  brethren  spake 
of  him  in  the  ears  of  all  the  men  of  Shechem  all  these 
words  :  and  their  hearts  inclined  to  follow  Abimelech ;  for 
they  said,  He  is  our  brother.  And  they  gave  him  three- 
score and  ten  pieces  of  silver  out  of  the  house  of  Baal- 
berith,  wherewith  Abimelech  hired  vain  and  light  fellows, 
which  followed  him.  And  he  went  unto  his  father^s  house 
at  Ophrah,  and  slew  his  brethren  the  sons  of  Jerubbaal, 
being  threescore  and  ten  persons,  upon  one  stone :  but 
Jotham  the  youngest  son  of  Jerubbaal  was  left;  for  he 
hid  himself. 

And  all  the  men  of  Shechem  assembled  themselves 
together,  and  all  the  house  of  Millo,  and  went  and  made 
Abimelech  king,  by  the  oak  of  the  pillar  that  was  in 
Shechem.  And  when  they  told  it  to  Jotham,  he  went  and 
stood  in  the  top  of  mount  Gerizim,  and  lifted  up  his  voice, 
and  cried,  and  said  unto  them,  Hearken  unto  me,  ye  men 
of  Shechem,  that  God  may  hearken  unto  you.  The  trees 
went  forth  on  a  time  to  anoint  a  king  over  them  ;  and  they 
said  unto  the  olive  tree.  Reign  thou  over  us.  But  the  olive 
tree  said  unto  them.  Should  I  leave  my  fatness,  wherewith 
by  me  they  honour  God  and  man,  and  go  to  wave  to  and 
fro  over  the  trees?  And  the  trees  said  to  the  fig  tree, 
Come  thou,  and  reign  over  us.  But  the  fig  tree  said  unto 
them,  Should  I  leave  my  sweetness,  and  my  good  fruit,  and 
go  to  wave  to  and  fro  over  the  trees?  And  the  trees  said 
unto  the  vine,  Come  thou,  and  reign  over  us.  And  the 
44 


Biblical  Literature  B*- 


Stones 


vine  said  unto  them,  Should  I  leave  my  wine,  which  cheer- 
eth  God  and  man,  and  go  to  wave  to  and  fro  over  the 
trees?  Then  said  all  the  trees  unto  the  bramble,  Come 
thou,  and  reign  over  us.  And  the  bramble  said  unto  the 
trees,  If  in  truth  ye  anoint  me  king  over  you,  then  come 
and  put  your  trust  in  my  shadow :  and  if  not,  let  lire  come 
out  of  the  bramble,  and  devour  the  cedars  of  Lebanon. 
Now  therefore,  if  ye  have  dealt  truly  and  uprightly,  in  that 
ye  have  made  Abimelech  king,  and  if  ye  have  dealt  well 
with  Jerubbaal  and  his  house,  and  have  done  unto  him 
according  to  the  deserving  of  his  hands  ;  —  for  my  father 
fought  for  you,  and  adventured  his  life,  and  delivered  you 
out  of  the  hand  of  Midian :  and  ye  are  risen  up  against 
my  father's  house  this  day,  and  have  slain  his  sons,  three- 
score and  ten  persons,  upon  one  stone,  and  have  made 
Abimelech,  the  son  of  his  maidservant,  king  over  the  men 
of  Shechem,  because  he  is  your  brother ;  —  if  ye  then  have 
dealt  truly  and  uprightly  with  Jerubbaal  and  with  his  house 
this  day,  then  rejoice  ye  in  Abimelech,  and  let  him  also 
rejoice  in  you :  but  if  not,  let  fire  come  out  from  Abime- 
lech, and  devour  the  men  of  Shechem,  and  the  house  of 
Millo ;  and  let  fire  come  out  from  the  men  of  Shechem, 
and  from  the  house  of  Millo,  and  devour  Abimelech.  And 
Jotham  ran  away,  and  fled,  and  went  to  Beer,  and  dwelt 
there,  for  fear  of  Abimelech  his  brother. 

And  Abimelech  was  prince  over  Israel  three  years.  And 
God  sent  an  evil  spirit  between  Abimelech  and  the  men 
45 


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-56  Masterpieces  of 


of  Shechem  ;  and  the  men  of  Shechem  dealt  treacherously 
with  Abimelech :  that  the  violence  done  to  the  threescore 
and  ten  sons  of  Jerubbaal  might  come,  and  that  their  blood 
might  be  laid  upon  Abimelech  their  brother,  which  slew 
them,  and  upon  the  men  of  Shechem,  which  strengthened 
his  hands  to  slay  his  brethren.  And  the  men  of  Shechem 
set  liers  in  wait  for  him  on  the  tops  of  the  mountains,  and 
they  robbed  all  that  came  along  that  way  by  them :  and  it 
was  told  Abimelech. 

And  Gaal  the  son  of  Ebed  came  with  his  brethren,  and 
went  over  to  Shechem  :  and  the  men  of  Shechem  put  their 
trust  in  him.  And  they  went  out  into  the  field,  and  gath- 
ered their  vineyards,  and  trode  the  grapes,  and  held  festi- 
val, and  went  into  the  house  of  their  god,  and  did  eat  and 
drink,  and  cursed  Abimelech.  And  Gaal  the  son  of  Ebed 
said.  Who  is  Abimelech,  and  who  is  Shechem,  that  we 
should  serve  him?  is  not  he  the  son  of  Jerubbaal?  and 
Zebul  his  officer?  serve  ye  the  men  of  Hamor  the  father 
of  Shechem  ;  but  why  should  we  serve  him?  And  would 
to  God  this  people  were  under  my  hand  !  then  would  I 
remove  Abimelech.  And  he  said  to  Abimelech,  Increase 
thine  army,  and  come  out.  And  when  Zebul  the  ruler  of 
the  city  heard  the  words  of  Gaal  the  son  of  Ebed,  his 
anger  was  kindled.  And  he  sent  messengers  unto  Abime- 
lech craftily,  saying,  Behold,  Gaal  the  son  of  Ebed  and  his 
brethren  are  come  to  Shechem;  and,  behold,  they  con- 
strain the  city  to  take  part  against  thee.  Now  therefore, 
46 


Biblical  Literature 


Stories 


up  by  night,  thou  and  the  people  that  is  with  thee,  and  lie 
in  wait  in  the  field :  and  it  shall  be,  that  in  the  morning, 
as  soon  as  the  sun  is  up,  thou  shalt  rise  early,  and  set  upon 
the  city :  and,  behold,  when  he  and  the  people  that  is  with 
him  come  out  against  thee,  then  mayest  thou  do  to  them 
as  thou  shalt  find  occasion. 

And  Abimelech  rose  up,  and  all  the  people  that  were 
with  him,  by  night,  and  they  laid  wait  against  Shechem  in 
four  companies.  And  Gaal  the  son  of  Ebed  went  out,  and 
stood  in  the  entering  of  the  gate  of  the  city :  and  Abime- 
lech rose  up,  and  the  people  that  were  with  him,  from  the 
ambushment.  And  when  Gaal  saw  the  people,  he  said  to 
Zebul,  Behold,  there  come  people  down  from  the  tops  of 
the  mountains.  And  Zebul  said  unto  him,  Thou  seest  the 
shadow  of  the  mountains  as  if  they  were  men.  And  Gaal 
spake  again  and  said,  See,  there  come  people  down  by  the 
middle  of  the  land,  and  one  company  cometh  by  the  way 
of  the  oak  of  Meonenim.  Then  said  Zebul  unto  him. 
Where  is  now  thy  mouth,  that  thou  saidst,  Who  is  Abime- 
lech, that  we  should  serve  him  ?  is  not  this  the  people  that 
thou  hast  despised?  go  out  now,  I  pray,  and  fight  with 
them.  And  Gaal  went  out  before  the  men  of  Shechem, 
and  fought  with  Abimelech.  And  Abimelech  chased  him, 
and  he  fled  before  him,  and  there  fell  many  wounded,  even 
unto  the  entering  of  the  gate.  And  Abimelech  dwelt  at 
Arumah  :  and  Zebul  drave  out  Gaal  and  his  brethren,  that 
they  should  not  dwell  in  Shechem.  And  it  came  to  pass 
47 


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on  the  morrow,  that  the  people  went  out  into  the  field ; 
and  they  told  Abimelech.  And  he  took  the  people,  and 
divided  them  into  three  companies,  and  laid  wait  in  the 
field;  and  he  looked,  and,  behold,  the  people  came  forth 
out  of  the  city ;  and  he  rose  up  against  them,  and  smote 
them.  And  Abimelech,  and  the  companies  that  were  with 
him,  rushed  forward,  and  stood  in  the  entering  of  the  gate 
of  the  city :  and  the  two  companies  rushed  upon  all  that 
were  in  the  field,  and  smote  them.  And  Abimelech  fought 
against  the  city  all  that  day;  and  he  took  the  city,  and 
slew  the  people  that  was  therein :  and  he  beat  down  the 
city,  and  sowed  it  with  salt. 

And  when  all  the  men  of  the  tower  of  Shechem  heard 
thereof,  they  entered  into  the  hold  of  the  house  of  El- 
berith.  And  it  was  told  Abimelech  that  all  the  men  of  the 
tower  of  Shechem  were  gathered  together.  And  Abime- 
lech gat  him  up  to  mount  Zalmon,  he  and  all  the  people 
that  were  with  him ;  and  Abimelech  took  an  ax  in  his 
hand,  and  cut  down  a  bough  from  the  trees,  and  took  it 
up,  and  laid  it  on  his  shoulder:  and  he  said  unto  the 
people  that  were  with  him.  What  ye  have  seen  me  do, 
make  haste,  and  do  as  I  have  done.  And  all  the  people 
likewise  cut  down  every  man  his  bough,  and  followed 
Abimelech,  and  put  them  to  the  hold,  and  set  the  hold 
on  fire  upon  them ;  so  that  all  the  men  of  the  tower  of 
Shechem  died  also,  about  a  thousand  men  and  women. 
Then  went  Abimelech  to  Thebez,  and  encamped  against 
48 


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Stories 


Thebez,  and  took  it.  But  there  was  a  strong  tower  within 
the  city,  and  thither  fled  all  the  men  and  women,  and  all 
they  of  the  city,  and  shut  themselves  in,  and  gat  them  up 
to  the  roof  of  the  tower.  And  Abimelech  came  unto  the 
tower,  and  fought  against  it,  and  went  hard  unto  the  door 
of  the  tower  to  burn  it  with  fire.  And  a  certain  woman 
cast  an  upper  millstone  upon  Abimelech's  head,  and  brake 
his  skull.  Then  he  called  hastily  unto  the  young  man  his 
armourbearer,  and  said  unto  him,  Draw  thy  sword,  and  kill 
me,  that  men  say  not  of  me,  A  woman  slew  him.  And  his 
young  man  thrust  him  through,  and  he  died.  And  when 
the  men  of  Israel  saw  that  Abimelech  was  dead,  they  de- 
parted every  man  unto  his  place.  Thus  God  requited  the 
wickedness  of  Abimelech,  which  he  did  unto  his  father,  in 
slaying  his  seventy  brethren :  and  all  the  wickedness  of  the 
men  of  Shechem  did  God  requite  upon  their  heads :  and 
upon  them  came  the  curse  of  Jotham  the  son  of  Jerubbaal. 


IV 

SAMSON'S  WEDDING  FEAST 

And  Samson  went  down  to  Timnah,  and  saw  a  woman 
in  Timnah  of  the  daughters  of  the  Philistines.    And  he 
came  up,  and  told  his  father  and  his  mother,  and  said,  I 
have  seen  a  woman  in  Timnah  of  the  daughters  of  the 
E  49 


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Philistines :  now  therefore  get  her  for  me  to  wife.  Then 
his  father  and  his  mother  said  unto  him,  Is  there  never 
a  woman  among  the  daughters  of  thy  brethren,  or  among 
all  my  people,  that  thou  goest  to  take  a  wife  of  the  uncir- 
cumcised  Philistines?  And  Samson  said  unto  his  father, 
Get  her  for  me ;  for  she  pleaseth  me  well.  But  his  father 
and  his  mother  knew  not  that  it  was  of  the  Lord  ;  for  he 
sought  an  occasion  against  the  Philistines.  Now  at  that 
time  the  Philistines  had  rule  over  Israel.  Then  went 
Samson  down,  and  his  father  and  his  mother,  to  Timnah, 
and  came  to  the  vineyards  of  Timnah :  and,  behold,  a 
young  lion  roared  against  him.  And  the  spirit  of  the 
Lord  came  mightily  upon  him,  and  he  rent  him  as  he 
would  have  rent  a  kid,  and  he  had  nothing  in  his  hand : 
but  he  told  not  his  father  or  his  mother  what  he  had  done. 
And  he  went  down  and  talked  with  the  woman ;  and  she 
pleased  Samson  well.  And  after  a  while  he  returned  to 
take  her,  and  he  turned  aside  to  see  the  carcase  of  the 
lion :  and,  behold,  there  was  a  swarm  of  bees  in  the  body 
of  the  lion,  and  honey.  And  he  took  it  into  his  hands, 
and  went  on,  eating  as  he  went,  and  he  came  to  his  father 
and  mother,  and  gave  unto  them,  and  they  did  eat :  but 
he  told  them  not  that  he  had  taken  the  honey  out  of 
the  body  of  the  lion.  And  his  father  went  down  unto  the 
woman :  and  Samson  made  there  a  feast :  for  so  used  the 
young  men  to  do.  And  it  came  to  pass,  when  they  saw 
him^  that  they  brought  thirty  companions  to  be  with  him. 
so 


Biblical  Literature  S^^ 


Stories 


And  Samson  said  unto  them,  Let  me  now  put  forth  a 
riddle  unto  you :  if  ye  can  declare  it  me  within  the  seven 
days  of  the  feast,  and  find  it  out,  then  I  will  give  you  thirty 
linen  garments  and  thirty  changes  of  raiment :  but  if  ye 
cannot  declare  it  me,  then  shall  ye  give  me  thirty  hnen 
garments  and  thirty  changes  of  raiment.  And  they  said 
unto  him,  Put  forth  thy  riddle,  that  we  may  hear  it.  And 
he  said  unto  them, 

Out  of  the  eater  came  forth  meat, 

And  out  of  the  strong  came  forth  sweetness. 

And  they  could  not  in  three  days  declare  the  riddle.  And 
it  came  to  pass  on  the  seventh  day,  that  they  said  unto 
Samson's  wife,  Entice  thy  husband,  that  he  may  declare 
unto  us  the  riddle,  lest  we  burn  thee  and  thy  father's  house 
with  fire :  have  ye  called  us  to  impoverish  us  ?  is  it  not  so  ? 
And  Samson's  wife  wept  before  him,  and  said.  Thou  dost 
but  hate  me,  and  lovest  me  not:  thou  hast  put  forth  a 
riddle  unto  the  children  of  my  people,  and  hast  not  told  it 
me.  And  he  said  unto  her.  Behold,  I  have  not  told  it  my 
father  nor  my  mother,  and  shall  I  tell  thee?  And  she 
wept  before  him  the  seven  days,  while  their  feast  lasted : 
and  it  came  to  pass  on  the  seventh  day,  that  he  told  her, 
because  she  pressed  him  sore :  and  she  told  the  riddle  to 
the  children  of  her  people.  And  the  men  of  the  city  said 
unto  him  on  the  seventh  day  before  the  sun  went  down : 
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What  is  sweeter  than  honey? 
And  what  is  stronger  than  a  lion? 

And  he  said  unto  them : 

If  ye  had  not  plowed  with  my  heifer, 
Ye  had  not  found  out  my  riddle. 

And  the  spirit  of  the  Lord  came  mightily  upon  him,  and 
he  went  down  to  Ashkelon,  and  smote  thirty  men  of  them, 
and  took  their  spoil,  and  gave  the  changes  of  raiment 
unto  them  that  declared  the  riddle.  And  his  anger  was 
kindled,  and  he  went  up  to  his  father's  house.  But  Sam- 
son's wife  was  given  to  his  companion,  whom  he  had 
used  as  his  friend. 

But  it  came  to  pass  after  a  while,  in  the  time  of  wheat 
harvest,  that  Samson  visited  his  wife  with  a  kid ;  and  he 
said,  I  will  go  in  to  my  wife  into  the  chamber.  But  her 
father  would  not  suffer  him  to  go  in.  And  her  father  said, 
I  verily  thought  that  thou  hadst  utterly  hated  her ;  there- 
fore I  gave  her  to  thy  companion:  is  not  her  younger 
sister  fairer  than  she?  take  her,  I  pray  thee,  instead  of 
her.  And  Samson  said  unto  them,  This  time  shall  I  be 
blameless  in  regard  of  the  Philistines,  when  I  do  them  a 
mischief.  And  Samson  went  and  caught  three  hundred 
foxes,  and  took  firebrands,  and  turned  tail  to  tail,  and  put 
a  firebrand  in  the  midst  between  every  two  tails.  And 
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when  he  had  set  the  brands  on  fire,  he  let  them  go  into 
the  standing  corn  of  the  Philistines,  and  burnt  up  both 
the  shocks  and  the  standing  corn,  and  also  the  oliveyards. 
Then  the  Philistines  said,  Who  hath  done  this?  And 
they  said,  Samson,  the  son  in  law  of  the  Timnite,  because 
he  hath  taken  his  wife,  and  given  her  to  his  companion. 
And  the  Philistines  came  up,  and  burnt  her  and  her  father 
with  fire.  And  Samson  said  unto  them,  If  ye  do  after  this 
manner,  surely  I  will  be  avenged  of  you,  and  after  that  I 
will  cease.  And  he  smote  them  hip  and  thigh  with  a 
great  slaughter :  and  he  went  down  and  dwelt  in  the  cleft 
of  the  rock  of  Etam. 

V 

THE  EXPEDITION'  AGAINST  ELISHA 

Now  the  king  of  Syria  warred  against  Israel :  and  he 
took  counsel  with  his  servants,  saying,  In  such  and  such  a 
place  shall  be  my  camp.  And  the  man  of  God  sent  unto 
the  king  of  Israel,  saying,  Beware  that  thou  pass  not  such 
a  place ;  for  thither  the  Syrians  are  coming  down.  And 
the  king  of  Israel  sent  to  the  place  which  the  man  of  God 
told  him  and  warned  him  of;  and  he  saved  himself  there, 
not  once  nor  twice.  And  the  heart  of  the  king  of  Syria 
was  sore  troubled  for  this  thing ;  and  he  called  his  ser- 
vants, and  said  unto  them,  Will  ye  not  shew  me  which  of 
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us  is  for  the  king  of  Israel?    And  one  of  his  servants  said, 
Nay,  my  lord,  O  king :  but  Elisha,  the  prophet  that  is  in 
Israel,  telleth  the  king  of  Israel  the  words  that  thou  speak- 
est  in  thy  bedchamber.    And  he  said.  Go  and  see  where 
he  is,  that  I  may  send  and  fetch  him.    And  it  was  told  him, 
saying,  Behold,  he  is  in  Dothan.   Therefore  sent  he  thither 
horses,  and  chariots,  and  a  great  host :  and  they  came  by 
night,  and  compassed  the  city  about.    And  when  the  ser- 
vant of  the  man  of  God  was  risen  early,  and  gone  forth, 
behold,  an  host  with  horses  and  chariots  was  round  about 
the  city.   And  his  servant  said  unto  him,  Alas,  my  master! 
how  shall  we  do?    And  he  answered,  Fear  not:  for  they 
that  be  with  us  are  more  than  they  that  be  with  them.  And 
Elisha  prayed,  and  said.  Lord,  I  pray  thee,  open  his  eyes, 
that  he  may  see.    And  the  Lord  opened  the  eyes  of  the 
young  man;  and  he  saw:  and,  behold,  the  mountain  was 
full  of  horses  and  chariots  of  fire  round  about  Elisha. 
And  when  they  came  down  to  him,  Elisha  prayed  unto  the 
Lord,  and  said.  Smite  this  people,  I  pray  thee,  with  blind- 
ness.   And  he  smote  them  with  blindness  according  to  the 
word  of  Elisha.    And  Elisha  said  unto  them.  This  is  not 
the  way,  neither  is  this  the  city :  follow  me,  and  I  will  bring 
you  to  the  man  whom  ye  seek.   And  he  led  them  to  Sama- 
ria.   And  it  came  to  pass,  when  they  were  come  into  Sa- 
maria, that  Elisha  said,  Lord,  open  the  eyes  of  these  men, 
that  they  may  see.    And  the  Lord  opened  their  eyes,  and 
they  saw ;  and,  behold,  they  were  in  the  midst  of  Samaria. 
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And  the  king  of  Israel  said  unto  Elisha,  when  he  saw 
them,  My  father,  shall  I  smite  them?  shall  I  smite  them? 
And  he  answered,  Thou  shalt  not  smite  them :  wouldest 
thou  smite  those  whom  thou  hast  taken  captive  with  thy 
sword  and  with  thy  bow?  set  bread  and  water  before  them, 
that  they  may  eat  and  drink,  and  go  to  their  master.  And 
he  prepared  great  provision  for  them :  and  when  they  had 
eaten  and  drunk,  he  sent  them  away,  and  they  went  to 
their  master.  And  the  bands  of  Syria  came  no  more  into 
the  land  of  Israel. 

THE  DREAM  OF  THE  TREE  CUT  DOWN 

'  Nebuchadnezzar  the  king,  unto  all  the  peoples,  nations, 
and  languages,  that  dwell  in  all  the  earth :  peace  be  multi- 
plied unto  you.  It  hath  seemed  good  unto  me  to  shew 
the  signs  and  wonders  that  the  Most  High  God  hath 
wrought  toward  me.  How  great  are  his  signs!  and  how 
mighty  are  his  wonders!  his  kingdom  is  an  everlasting 
kingdom,  and  his  dominion  is  from  generation  to  genera- 
tion. 

<  I  Nebuchadnezzar  was  at  rest  in  mine  house,  and  flour- 
ishing in  my  palace.    I  saw  a  dream  which  made  me 
afraid ;  and  the  thoughts  upon  my  bed  and  the  visions  of 
my  head  troubled  me.    Therefore  made  I  a  decree  to 
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bring  in  all  the  wise  men  of  Babylon  before  me,  that  they 
might  make  known  unto  me  the  interpretation  of  the 
dream.  Then  came  in  the  magicians,  the  enchanters,  the 
Chaldeans,  and  the  soothsayers :  and  I  told  the  dream 
before  them ;  but  they  did  not  make  known  unto  me  the 
interpretation  thereof.  But  at  the  last  Daniel  came  in 
before  me,  whose  name  was  Belteshazzar,  according  to 
the  name  of  my  god,  and  in  whom  is  the  spirit  of  the  holy 
gods :  and  I  told  the  dream  before  him,  saying,  O  Bel- 
teshazzar, master  of  the  magicians,  because  I  know  that 
the  spirit  of  the  holy  gods  is  in  thee,  and  no  secret  troub- 
leth  thee,  tell  me  the  visions  of  my  dream  that  I  have  seen, 
and  the  interpretation  thereof. 

*  Thus  were  the  visions  of  my  head  upon  my  bed :  I  saw, 
and  behold  a  tree  in  the  midst  of  the  earth,  and  the  height 
thereof  was  great.  The  tree  grew,  and  was  strong,  and 
the  height  thereof  reached  unto  heaven  and  the  sight 
thereof  to  the  end  of  all  the  earth.  The  leaves  thereof 
were  fair,  and  the  fruit  thereof  much,  and  in  it  was  meat 
for  all :  the  beasts  of  the  field  had  shadow  under  it,  and 
the  fowls  of  the  heaven  dwelt  in  the  branches  thereof,  and 
all  flesh  was  fed  of  it.  I  saw  in  the  visions  of  my  head 
upon  my  bed,  and,  behold,  a  watcher  and  an  holy  one  came 
down  from  heaven.  He  cried  aloud,  and  said  thus :  "  Hew 
down  the  tree,  and  cut  off  his  branches,  shake  off  his  leaves, 
and  scatter  his  fruit :  let  the  beasts  get  away  from  under  it, 
and  the  fowls  from  his  branches.  Nevertheless  leave  the 
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stump  of  his  roots  in  the  earth,  even  with  a  band  of  iron 
and  brass,  in  the  tender  grass  of  the  field ;  and  let  it  be 
wet  with  the  dew  of  heaven,  and  let  his  portion  be  with 
the  beasts  in  the  grass  of  the  earth:  let  his  heart  be 
changed  from  man's,  and  let  a  beast's  heart  be  given  unto 
him;  and  let  seven  times  pass  over  him.  The  sentence 
is  by  the  decree  of  the  watchers,  and  the  demand  by  the 
word  of  the  holy  ones :  to  the  intent  that  the  living  may 
know  that  the  Most  High  ruleth  in  the  kingdom  of  men, 
and  giveth  it  to  whomsoever  he  will,  and  setteth  up  over  it 
the  lowest  of  men."  This  dream  I  king  Nebuchadnezzar 
have  seen;  and  thou,  O  Belteshazzar,  declare  the  inter- 
pretation, forasmuch  as  all  the  wise  men  of  my  kingdom 
are  not  able  to  make  known  unto  me  the  interpretation ; 
but  thou  art  able,  for  the  spirit  of  the  holy  gods  is  in  thee. 

'Then  Daniel,  whose  name  was  Belteshazzar,  was  aston- 
ied  for  a  while,  and  his  thoughts  troubled  him.  The  king 
answered  and  said,  Belteshazzar,  let  not  the  dream,  or  the 
interpretation,  trouble  thee.  Belteshazzar  answered  and 
said.  My  lord,  the  dream  be  to  them  that  hate  thee,  and 
the  interpretation  thereof  to  thine  adversaries.  The  tree 
that  thou  sawest,  which  grew,  and  was  strong,  whose 
height  reached  unto  the  heaven,  and  the  sight  thereof  to 
all  the  earth ;  whose  leaves  were  fair,  and  the  fruit  thereof 
much,  and  in  it  was  meat  for  all ;  under  which  the  beasts 
of  the  field  dwelt,  and  upon  whose  branches,  the  fowls  of 
the  heaven  had  their  habitation ;  it  is  thou,  O  king,  that 
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art  grown  and  become  strong  :  for  thy  greatness  is  grown, 
and  reacheth  unto  heaven,  and  thy  dominion  to  the  end 
of  the  earth.  And  whereas  the  king  saw  a  watcher  and 
an  holy  one  coming  down  from  heaven,  and  saying.  Hew 
down  the  tree,  and  destroy  it;  nevertheless  leave  the 
stump  of  the  roots  thereof  in  the  earth,  even  with  a  band 
of  iron  and  brass,  in  the  tender  grass  of  the  field ;  and  let 
it  be  wet  with  the  dew  of  heaven,  and  let  his  portion  be 
with  the  beasts  of  the  field,  till  seven  times  pass  over  him ; 
this  is  the  interpretation,  O  king,  and  it  is  the  decree  of 
the  Most  High,  which  is  come  upon  my  lord  the  king: 
that  thou  shalt  be  driven  from  men,  and  thy  dwelling  shall 
be  with  the  beasts  of  the  field,  and  thou  shalt  be  made  to 
eat  grass  as  oxen,  and  shalt  be  wet  with  the  dew  of  heaven, 
and  seven  times  shall  pass  over  thee ;  till  thou  know  that 
the  Most  High  ruleth  in  the  kingdom  of  men,  and  giveth 
it  to  whomsoever  he  will.  And  whereas  they  commanded 
to  leave  the  stump  of  the  tree  roots ;  thy  kingdom  shall  be 
sure  unto  thee,  after  that  thou  shalt  have  known  that  the 
heavens  do  rule.  Wherefore,  O  king,  let  my  counsel  be 
acceptable  unto  thee,  and  break  off  thy  sins  by  righteous- 
ness, and  thine  iniquities  by  shewing  mercv  to  the  poor ; 
if  there  may  be  a  lengthening  of  thy  tranquillitv. 

^  All  this  came  upon  the  king  Nebuchadnezzar.    At  the 
end  of  twelve  months  he  was  walking  in  the  roval  palace 
of  Babylon.    The  king  spake  and  said.  Is  not  this  great 
Babylon,  which  I  have  built  for  the  royal  dwelling  place, 
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by  the  might  of  my  power  and  for  the  glory  of  my  maj- 
esty? While  the  word  was  in  the  king's  mouth,  there  fell 
a  voice  from  heaven,  saying:  "O  king  Nebuchadnezzar, 
to  thee  it  is  spoken :  the  kingdom  is  departed  from  thee. 
And  thou  shalt  be  driven  from  men,  and  thy  dwelling 
shall  be  with  the  beasts  of  the  field ;  thou  shalt  be  made 
to  eat  grass  as  oxen,  and  seven  times  shall  pass  over  thee ; 
until  thou  know  that  the  Most  High  ruleth  in  the  kingdom 
of  men,  and  giveth  it  to  whomsoever  he  will."  The  same 
hour  was  the  thing  fulfilled  upon  Nebuchadnezzar :  and  he 
was  driven  from  men,  and  did  eat  grass  as  oxen,  and  his 
body  was  wet  with  the  dew  of  heaven,  till  his  hair  was 
grown  like  eagles'  feathers,  and  his  nails  like  birds'  claws. 
And  at  the  end  of  the  days  I  Nebuchadnezzar  lifted  up 
mine  eyes  unto  heaven,  and  mine  understanding  returned 
unto  me,  and  I  blessed  the  Most  High,  and  I  praised  and 
honoured  him  that  liveth  for  ever ;  for  his  dominion  is  an 
everlasting  dominion,  and  his  kingdom  from  generation  to 
generation  :  and  all  the  inhabitants  of  the  earth  are  reputed 
as  nothing:  and  he  doeth  according  to  his  will  in  the 
army  of  heaven,  and  among  the  inhabitants  of  the  earth : 
and  none  can  stay  his  hand,  or  say  unto  him,  What  doest 
thou?  At  the  same  time  mine  understanding  returned 
unto  me ;  and  for  the  glory  of  my  kingdom,  my  majesty 
and  brightness  returned  unto  me  ;  and  my  counsellors  and 
my  lords  sought  unto  me ;  and  I  was  established  in  my 
kingdom,  and  excellent  greatness  was  added  unto  me. 
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<  Now  I  Nebuchadnezzar  praise  and  extol  and  honour  the 
King  of  heaven ;  for  all  his  works  are  truth,  and  his  ways 
judgement :  and  those  that  walk  in  pride  he  is  able  to 
abase.' 

vir 

BELSHAZZAR'S  FEAST 

Belshazzar  the  king  made  a  great  feast  to  a  thousand  of 
his  lords,  and  drank  wine  before  the  thousand.  Bel- 
shazzar, whiles  he  tasted  the  wine,  commanded  to  bring 
the  golden  and  silver  vessels  which  Nebuchadnezzar  his 
father  had  taken  out  of  the  temple  which  was  in  Jerusa- 
lem ;  that  the  king  and  his  lords,  his  wives  and  his  con- . 
cubines,  might  drink  therein.  Then  they  brought  the 
golden  vessels  that  were  taken  out  of  the  temple  of  the 
house  of  God  which  was  at  Jerusalem ;  and  the  king  and 
his  lords,  his  wives  and  his  concubines,  drank  in  them. 
They  drank  wine,  and  praised  the  gods  of  gold,  and  of 
silver,  of  brass,  of  iron,  of  wood,  and  of  stone.  In  the  same 
hour  came  forth  the  fingers  of  a  man's  hand,  and  wrote  over 
against  the  candlestick  upon  the  plaister  of  the  wall  of  the 
king's  palace :  and  the  king  saw  the  part  of  the  hand  that 
wrote.  Then  the  king's  countenance  was  changed  in  him, 
and  his  thoughts  troubled  him  ;  and  the  joints  of  hfs  loins 
were  loosed,  and  his  knees  smote  one  against  another. 
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The  king  cried  aloud  to  bring  in  the  enchanters,  the  Chal- 
deans, and  the  soothsayers.  The  king  spake  and  said  to 
the  wise  men  of  Babylon,  Whosoever  shall  read  this  writ- 
ing, and  shew  me  the  interpretation  thereof,  shall  be 
clothed  with  purple,  and  have  a  chain  of  gold  about  his 
neck,  and  shall  rule  as  one  of  three  in  the  kingdom.  Then 
came  in  all  the  king's  wise  men  :  but  they  could  not  read  the 
writing,  nor  make  known  to  the  king  the  interpretation. 
Then  was  king  Belshazzar  greatly  troubled,  and  his  counte- 
nance was  changed  in  him,  and  his  lords  were  perplexed. 

Now  the  queen  by  reason  of  the  words  of  the  king  and 
his  lords  came  into  the  banquet  house :  the  queen  spake 
and  said:  O  king,  Hve  for  ever;  let  not  thy  thoughts 
trouble  thee,  nor  let  thy  countenance  be  changed :  there 
is  a  man  in  thy  kingdom,  in  whom  is  the  spirit  of  the  holy 
gods ;  and  in  the  days  of  thy  father  light  and  understand . 
ing  and  wisdom,  like  the  wisdom  of  the  gods,  was  found  in 
him :  and  the  king  Nebuchadnezzar  thy  father,  the  king, 
I  say,  thy  father,  made  him  master  of  the  magicians, 
enchanters,  Chaldeans,  and  soothsayers ;  forasmuch  as  an 
excellent  spirit,  and  knowledge,  and  understanding,  inter- 
preting of  dreams,  and  shewing  of  dark  sentences,  and 
dissolving  of  doubts,  were  found  in  the  same  Daniel,  whom 
the  king  named  Belteshazzar.  Now  let  Daniel  be  called, 
and  he  will  shew  the  interpretation. 

Then  was  Daniel  brought  in  before  the  king.  The 
king  spake  and  said  unto  Daniel,  Art  thou  that  Daniel, 
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which  art  of  the  children  of  the  captivity  of  Judah,  whom 
the  king  my  father  brought  out  of  Judah  ?    I  have  heard 
of  thee,  that  the  spirit  of  the  gods  is  in  thee,  and  that 
light  and  understanding  and  excellent  wisdom  is  found  in 
thee.    And  now  the  wise  men,  the  enchanters,  have  been 
brought  in  before  me,  that  they  should  read  this  writing, 
and  make  known  unto  me  the  interpretation  thereof:  but 
they  could  not  shew  the  interpretation  of  the  thing.  But 
I  have  heard  of  thee,  that  thou  canst  give  interpretations, 
and  dissolve  doubts :  now  if  thou  canst  read  the  writing, 
and  make  known  to  me  the  interpretation  thereof,  thou 
shalt  be  clothed  with  purple,  and  have  a  chain  of  gold 
about  thy  neck,  and  shalt  rule  as  one  of  three  in  the  king- 
dom.   Then  Daniel  answered  and  said  before  the  king: 
Let  thy  gifts  be  to  thyself,  and  give  thy  rewards  to  another ; 
nevertheless  I  will  read  the  writing  unto  the  king,  and 
make  known  to  him  the  interpretation.    O  thou  king,  the 
Most  High  God  gave  Nebuchadnezzar  thy  father  the 
kingdom,  and  greatness,  and  glory,  and  majesty:  and 
because  of  the  greatness  that  he  gave  him,  all  the  peoples, 
nations,  and  languages  trembled  and  feared  before  him : 
whom  he  would  he  slew,  and  whom  he  would  he  kept 
alive ;  and  whom  he  would  he  raised  up,  and  whom  he 
would  he  put  down.    But  when  his  heart  was  lifted  up, 
and  his  spirit  was  hardened  that  he  dealt  proudly,  he  was 
deposed  from  his  kingly  throne,  and  they  took  his  glory 
from  him  :  and  he  was  driven  from  the  sons  of  men  ;  and 
^3 


Biblical   Literature  8«*-  Stories 

his  heart  was  made  like  the  beasts,  and  his  dwelling  was 
with  the  wild  asses ;  he  was  fed  with  grass  like  oxen,  and 
his  body  was  wet  with  the  dew  of  heaven :  until  he  knew 
that  the  ?»/Iost  High  God  ruleth  in  the  kingdom  of  men,  and 
that  he  setteth  up  over  it  whomsoever  he  will.  And  thou 
his  son,  O  Belshazzar,  hast  not  humbled  thine  heart, 
though  thou  knewest  all  this :  but  hast  lifted  up  thyself 
against  the  Lord  of  heaven ;  and  they  have  brought  the 
vessels  of  his  house  before  thee,  and  thou  and  thy  lords, 
thy  wives  and  thy  concubines,  have  drunk  wine  in  them ; 
and  thou  hast  praised  the  gods  of  silver,  and  gold,  of  brass, 
iron,  wood,  and  stone,  which  see  not,  nor  hear,  nor  know : 
and  the  God  in  whose  hand  thy  breath  is,  and  whose  are 
all  thy  ways,  hast  thou  not  glorified :  then  was  the  part  of 
the  hand  sent  from  before  him,  and  this  writing  was 
inscribed.    And  this  is  the  writing  that  was  inscribed  *  : 


IE  a 

■  £ 

m 

S  S, 

m 

%  I 

■  m  N 

This  is  the  interpretation  of  the  thing 


[♦Daniel  reads  down,  up,  down:  instead  of  across.] 

63 


^  Masterpieces  of  Biblical  Literature 


God  hath  numbered  thy  kingdom : 
And  brought  it  to  an  end  ! 

Thou  art  weighed  in  the  balances : 
And  art  found  wanting! 


Thy  kingdom  is  divided  : 

And  given  to  the  Medes  and  Persians! 

Then  commanded  Belshazzar,  and  they  clothed  Daniel 
with  purple,  and  put  a  chain  of  gold  about  his  neck,  and 
made  proclamation  concerning  him,  that  he  should  rule  as 
one  of  three  in  the  kingdom.  In  that  night  Belshazzar  the 
Chaldean  king  was  slain.  And  Darius  the  Mede  received 
the  kingdom,  being  about  threescore  and  two  years  old. 
64 


Oratory 


THE  OR  A  TION  OF  MOSES 

AT  THE  REHEARSAL  OF  THE  BLESSING  AND 
THE  CURSE 

And  it  shall  come  to  pass,  if  thou  shalt  hearken  dili- 
gently unto  the  voice  of  the  Lord  thy  God,  to  observe  to 
do  all  his  commandments  which  I  command  thee  this  day, 
that  the  Lord  thy  God  will  set  thee  on  high  above  all  the 
nations  of  the  earth :  and  all  these  blessings  shall  come 
upon  thee,  and  overtake  thee,  if  thou  shalt  hearken  unto 
the  voice  of  the  Lord  thy  God.  Blessed  shalt  thou  be  in 
the  city,  and  blessed  shalt  thou  be  in  the  field.  Blessed 
shall  be  the  fruit  of  thy  body,  and  the  fruit  of  thy  ground, 
and  the  fruit  of  thy  cattle,  the  increase  of  thy  kine,  and 
the  young  of  thy  flock.  Blessed  shall  be  thy  basket  and 
thy  kneadingtrough.  Blessed  shalt  thou  be  when  thou 
comest  in,  and  blessed  shalt  thou  be  when  thou  goest  out. 
The  Lord  shall  cause  thine  enemies  that  rise  up  against 
thee  to  be  smitten  before  thee  :  they  shall  come  out  against 
thee  one  way,  and  shall  flee  before  thee  seven  ways.  The 
Lord  shall  command  the  blessing  upon  thee  in  thy  barns, 
and  in  all  that  thou  puttest  thine  hand  unto ;  and  he  shall 
67 


Oratory 


Masterpieces  of 


bless  thee  in  the  land  which  the  Lord  thy  God  giveth 
thee.  The  Lord  shall  establish  thee  for  an  holy  people 
unto  himself,  as  he  hath  sworn  unto  thee ;  if  thou  shalt 
keep  the  commandments  of  the  Lord  thy  God,  and  walk 
in  his  ways.  And  all  the  peoples  of  the  earth  shall  see 
that  thou  art  called  by  the  name  of  the  Lord  ;  and  they 
shall  be  afraid  of  thee.  And  the  Lord  shall  make  thee 
plenteous  for  good,  in  the  fruit  of  thy  body,  and  in  the 
fruit  of  thy  cattle,  and  in  the  fruit  of  thy  ground,  in  the 
land  which  the  Lord  sware  unto  thy  fathers  to  give 
thee.  The  Lord  shall  open  unto  thee  his  good  treasury 
the  heaven  to  give  the  rain  of  thy  land  in  its  season,  and 
to  bless  all  the  work  of  thine  hand :  and  thou  shalt  lend 
unto  many  nations,  and  thou  shalt  not  borrow.  And  the 
Lord  shall  make  thee  the  head,  and  not  the  tail ;  and 
thou  shalt  be  above  only,  and  thou  shalt  not  be  beneath ; 
if  thou  shalt  hearken  unto  the  commandments  of  the  Lord 
thy  God,  which  I  command  thee  this  day,  to  observe  and 
to  do  them  ;  and  shalt  not  turn  aside  from  any  of  the  words 
which  I  command  you  this  day,  to  the  right  hand,  or  to 
the  left,  to  go  after  other  gods  to  serve  them. 

But  it  shall  come  to  pass,  if  thou  wilt  not  hearken  unto 
the  voice  of  the  Lord  thy  God,  to  observe  to  do  all  his 
commandments  and  his  statutes  which  I  command  thee 
this  day ;  that  all  these  curses  shall  come  upon  thee,  and 
overtake  thee.  Cursed  shalt  thou  be  in  the  city,  and 
cursed  shalt  thou  be  in  the  field.  Cursed  shall  be  thy 
68 


Biblical  Literature 


Oratory 


basket  and  thy  kneadingtrough.  Cursed  shall  be  the  fruit 
of  thy  body,  and  the  fruit  of  thy  ground,  the  increase  of 
thy  kine,  and  the  young  of  thy  flock.  Cursed  shalt  thou 
be  when  thou  comest  in,  and  cursed  shalt  thou  be  when 
thou  goest  out.  The  Lord  shall  send  upon  thee  cursing, 
discomfiture,  and  rebuke,  in  all  that  thou  puttest  thine 
hand  unto  for  to  do,  until  thou  be  destroyed,  and  until 
thou  perish  quickly;  because  of  the  evil  of  thy  doings, 
whereby  thou  hast  forsaken  me.  The  Lord  shall  make 
the  pestilence  cleave  unto  thee,  until  he  have  consumed 
thee  from  off  the  land,  whither  thou  goest  in  to  possess  it. 
The  Lord  shall  smite  thee  with  consumption,  and  with 
fever,  and  with  inflammation,  and  with  fiery  heat,  and  v/ith 
the  sword,  and  with  blasting,  and  with  mildew ;  and  they 
shall  pursue  thee  until  thou  perish.  And  thy  heaven  that 
is  over  thy  head  shall  be  brass,  and  the  earth  that  is  under 
thee  shall  be  iron.  The  Lord  shall  make  the  rain  of  thy 
land  powder  and  dust :  from  heaven  shall  it  come  down 
upon  thee,  until  thou  be  destroyed.  The  Lord  shall  cause 
thee  to  be  smitten  before  thine  enemies  :  thou  shalt  go  out 
one  way  against  them,  and  shalt  flee  seven  ways  before 
them :  and  thou  shalt  be  tossed  to  and  fro  among  all  the 
kingdoms  of  the  earth.  And  thy  carcase  shall  be  meat 
unto  all  fowls  of  the  air,  and  unto  the  beasts  of  the  earth, 
and  there  shall  be  none  to  fray  them  away.  The  Lord 
shall  smite  thee  with  the  boil  of  Egypt,  and  with  the 
emerods,  and  with  the  scurvy,  and  with  the  itch,  whereof 
69 


Oratory 


Masterpieces  of 


thou  canst  not  be  healed.  The  Lord  shall  smite  thee 
with  madness,  and  with  blindness,  and  with  astonishment 
of  heart :  and  thou  shalt  grope  at  noonday,  as  the  blind 
gropeth  in  darkness,  and  thou  shalt  not  prosper  in  thy 
ways:  and  thou  shalt  be  only  oppressed  and  spoiled 
alway,  and  there  shall  be  none  to  save  thee.  Thou  shalt 
betroth  a  wife,  and  another  man  shall  lie  with  her :  thou 
shalt  build  an  house,  and  thou  shalt  not  dwell  therein  :  thou 
shalt  plant  a  vineyard,  and  shalt  not  use  the  fruit  thereof. 
Thine  ox  shall  be  slain  before  thine  eyes,  and  thou  shalt 
not  eat  thereof :  thine  ass  shalt  be  violently  taken  away 
from  before  thy  face,  and  shall  not  be  restored  to  thee : 
thy  sheep  shall  be  given  unto  thine  enemies,  and  thou 
shalt  have  none  to  save  thee.  Thy  sons  and  thy  daugh- 
ters shall  be  given  unto  another  people,  and  thine  eyes 
shall  look,  and  fail  with  longing  for  them  all  the  day :  and 
there  shall  be  nought  in  the  power  of  thine  hand.  The 
fruit  of  thy  ground,  and  all  thy  labours,  shall  a  nation 
which  thou  knowest  not  eat  up ;  and  thou  shalt  be  only 
oppressed  and  crushed  alway :  so  that  thou  shalt  be  mad 
for  the  sight  of  thine  eyes  which  thou  shalt  see.  The 
Lord  shall  smite  thee  in  the  knees,  and  in  the  legs,  with 
a  sore  boil,  whereof  thou  canst  not  be  healed,  from  the 
sole  of  thy  foot  unto  the  crown  of  thy  head.  The  Lord 
shall  bring  thee,  and  thy  king  which  thou  shalt  set  over 
thee,  unto  a  nation  which  thou  hast  not  known,  thou  nor 
thy  fathers ;  and  there  shalt  thou  serve  other  gods,  wood 
70 


Biblical  Literature 


Oratory 


and  stone.  And  thou  shalt  become  an  astonishment,  a 
proverb,  and  a  byword,  among  all  the  peoples  whither  the 
Lord  shall  lead  thee  away.  Thou  shalt  carry  much  seed 
out  into  the  field,  and  shalt  gather  little  in ;  for  the  locust 
shall  consume  it.  Thou  shalt  plant  vineyards  and  dress 
them,  but  thou  shalt  neither  drink  of  the  wine,  nor  gather 
the  grapes  ;  for  the  worm  shall  eat  them.  Thou  shalt  have 
olive  trees  throughout  all  thy  borders,  but  thou  shalt  not 
anoint  thyself  with  the  oil :  for  thine  olive  shall  cast  its 
fruit.  Thou  shalt  beget  sons  and  daughters,  but  they 
shall  not  be  thine ;  for  they  shall  go  into  captivity.  All 
thy  trees  and  the  fruit  of  thy  ground  shall  the  locust  pos- 
sess. The  stranger  that  is  in  the  midst  of  thee  shall 
mount  up  above  thee  higher  and  higher ;  and  thou  shalt 
come  down  lower  and  lower.  He  shall  lend  to  thee,  and 
thou  shalt  not  lend  to  him :  he  shall  be  the  head,  and  thou 
shalt  be  the  tail. 

And  all  these  curses  shall  come  upon  thee,  and  shall 
pursue  thee,  and  overtake  thee,  till  thou  be  destroyed; 
because  thou  hearkenedst  not  unto  the  voice  of  the  Lord 
thy  God,  to  keep  his  commandments  and  his  statutes 
which  he  commanded  thee :  and  they  shall  be  upon  thee 
for  a  sign  and  for  a  wonder,  and  upon  thy  seed  for  ever. 
Because  thou  servedst  not  the  Lord  thy  God  with  joyful- 
ness,  and  with  gladness  of  heart,  by  reason  of  the  abun- 
dance of  all  things:  therefore  shalt  thou  serve  thine 
enemies  which  the  Lord  shall  send  against  thee,  in 
71 


Oratory 


^  Masterpieces  of 


hunger,  and  in  thirst,  and  in  nakedness,  and  in  want 
of  all  things :  and  he  shall  put  a  yoke  of  iron  upon  thy 
neck,  until  he  have  destroyed  thee.  The  Lord  shall 
bring  a  nation  against  thee  from  far,  from  the  end  of  the 
earth,  as  the  eagle  flieth ;  a  nation  whose  tongue  thou 
shalt  not  understand ;  a  nation  of  fierce  countenance, 
which  shall  not  regard  the  person  of  the  old,  nor  shew 
favour  to  the  young:  and  he  shall  eat  the  fruit  of  thy 
cattle,  and  the  fruit  of  thy  ground,  until  thou  be  destroyed  : 
which  also  shall  not  leave  thee  corn,  wine,  or  oil,  the  in- 
crease of  thy  kine,  or  the  young  of  thy  flock,  until  he  have 
caused  thee  to  perish.  And  he  shall  besiege  thee  in  all 
thy  gates,  until  thy  high  and  fenced  walls  come  down, 
wherein  thou  trustedst,  throughout  all  thy  land :  and  he 
shall  besiege  thee  in  all  thy  gates  throughout  all  thy  land," 
which  the  Lord  thy  God  hath  given  thee.  And  thou 
shalt  eat  the  fruit  of  thine  own  body,  the  flesh  of  thy  sons 
and  of  thy  daughters  which  the  Lord  thy  God  hath  given 
thee ;  in  the  siege  and  in  the  straitness,  wherewith  thine 
enemies  shall  straiten  thee.  The  man  that  is  tender 
among  you,  and  very  delicate,  his  eye  shall  be  evil  toward 
his  brother,  and  toward  the  wife  of  his  bosom,  and  toward 
the  remnant  of  his  children  which  he  hath  remaining :  so 
that  he  will  not  give  to  any  of  them  of  the  flesh  of  his 
children  whom  he  shall  eat,  because  he  hath  nothing  left, 
him ;  in  the  siege  and  in  the  straitness,  wherewith  thine 
enemy  shall  straiten  thee  in  all  thy  gates.  The  tender 
72 


Biblical  Literature  86^ 


Oratory 


and  delicate  woman  among  you,  which  would  not  adventure 
to  set  the  sole  of  her  foot  upon  the  ground  for  delicateness 
and  tenderness,  her  eye  shall  be  evil  toward  the  husband 
of  her  bosom,  and  toward  her  son,  and  toward  her  daugh- 
ter; and  toward  her  young  one  that  cometh  out  from 
between  her  feet,  and  toward  her  children  which  she 
shall  bear ;  for  she  shall  eat  them  for  want  of  all  things 
secretly:  in  the  siege  and  in  the  straitness,  wherewith 
thine  enemy  shall  straiten  thee  in  thy  gates. 

If  thou  wilt  not  observe  to  do  all  the  words  of  this  law 
that  are  written  in  this  book,  that  thou  mayest  fear  this 
glorious  and  fearful  name,  the  lord  thy  god  ;  then  the 
Lord  will  make  thy  plagues  wonderful,  and  the  plagues 
of  thy  seed,  even  great  plagues,  and  of  long  continuance, 
and  sore  sicknesses,  and  of  long  continuance.  And  he  will 
bring  upon  thee  again  all  the  diseases  of  Egypt,  which 
thou  wast  afraid  of ;  and  they  shall  cleave  unto  thee.  Also 
every  sickness,  and  every  plague,  which  is  not  written  in 
the  book  of  this  law,  them  will  the  Lord  bring  upon  thee 
until  thou  be  destroyed.  And  ye  shall  be  left  few  in  num- 
ber, whereas  ye  were  as  the  stars  of  heaven  for  multitude ; 
because  thou  didst  not  hearken  unto  the  voice  of  the  Lord 
thy  God.  And  it  shall  come  to  pass,  that  as  the  Lord 
rejoiced  over  you  to  do  you  good,  and  to  multiply  you ;  so 
the  Lord  will  rejoice  over  you  to  cause  you  to  perish,  and 
to  destroy  you ;  and  ye  shall  be  plucked  from  off  the  land 
whither  thou  goest  in  to  possess  it.  And  the  Lord  shall 
73 


Oratory 


-^8  Masterpieces  of 


scatter  thee  among  all  peoples,  from  the  one  end  of  the 
earth  even  unto  the  other  end  of  the  earth  ;  and  there  thou 
shalt  serve  other  gods,  which  thou  hast  not  known,  thou 
nor  thy  fathers,  even  wood  and  stone.  And  among  these 
nations  shalt  thou  find  no  ease,  and  there  shall  be  no  rest 
for  the  sole  of  thy  foot :  but  the  Lord  shall  give  thee  there 
a  trembling  heart,  and  failing  of  eyes,  and  pining  of  soul : 
and  thy  life  shall  hang  in  doubt  before  thee;  and  thou 
shalt  fear  night  and  day,  and  shalt  have  none  assurance 
of  thy  life :  in  the  morning  thou  shalt  say,  Would  God  it 
were  even!  and  at  even  thou  shalt  say,  Would  God  it  were 
morning !  for  the  fear  of  thine  heart  which  thou  shalt  fear, 
and  for  the  sight  of  thine  eyes  which  thou  shalt  see.  And 
the  Lord  shall  bring  thee  into  Egypt  again  with  ships,  by' 
the  way  whereof  I  said  unto  thee.  Thou  shalt  see  it  no 
more  again :  and  there  ye  shall  sell  yourselves  unto  your 
enemies  for  bondmen  and  for  bondwomen :  and  no  man 
shall  buy  you. 

74 


Biblical   Literature  S*- 


Oratory 


// 

A  DISCOURSE  ON 

IMMORTALITY  AND  THE  COVENANT  WITH 
DEATH 

Court  not  death  in  the  error  of  your  life ; 
Neither  draw  upon  yourselves  destruction  by  the 
works  of  your  hands\ 

Because  God  made  not  death :  neither  delighteth  he 
when  the  living  perish.  For  he  created  all  things  that 
they  might  have  being ;  and  the  generative  powers  of  the 
world  are  healthsome,  and  there  is  no  poison  of  destruc- 
tion in  them,  nor  hath  Hades  royal  dominion  upon  earth : 
for  righteousness  is  immortal.  But  ungodly  men  by  their 
hands  and  their  words  called  death  unto  them ;  deeming 
him  a  friend  they  consumed  away,  and  they  made  a 
covenant  with  him  because  they  are  worthy  to  be  of  his 
portion. 

For  they  said  within  themselves,  reasoning  not  aright: 
"  Short  and  sorrowful  is  our  life ;  and  there  is  no  healing 
"when  a  man  cometh  to  his  end,  and  none  was  ever  known 
"that  gave  release  from  Hades.  Because  by  mere  chance 
"  were  we  born,  and  hereafter  we  shall  be  as  though  we 
"had  never  been;  because  the  breath  in  our  nostrils  is 
75 


Oratory 


Masterpieces  of 


"smoke,  and  while  our  heart  beateth  reason  is  a  spark, 
"  which  being  extinguished,  the  body  shall  be  turned  into 
"  ashes,  and  the  spirit  shall  be  dispersed  as  thin  air.  And 
<*our  name  shall  be  forgotten  in  time,  and  no  man  shall 
remember  our  works  ;  and  our  life  shall  pass  away  as  the 
"traces  of  a  cloud,  and  shall  be  scattered  as  is  a  mist, 
"when  it  is  chased  by  the  beams  of  the  sun,  and  over- 
"  come  by  the  heat  thereof.    For  our  allotted  time  is  the 
"  passing  of  a  shadow,  and  our  end  retreateth  not ;  be- 
"  cause  it  is  fast  sealed,  and  none  turneth  it  back.  Come 
"therefore  and  let  us  enjoy  the  good  things  that  now  are ; 
"  and  let  us  use  the  creation  with  all  our  soul  as  youth's 
"possession.    Let  us  fill  ourselves  with  costly  wine  and 
"  perfumes,  and  let  no  flower  of  spring  pass  us  by ;  let  ,us 
"  crown  ourselves  with  rosebuds  before  they  be  withered ; 
"  let  none  of  us  go  without  his  share  in  our  proud  revelry ; 
"  everywhere  let  us  leave  tokens  of  our  mirth :  because 
"this  is  our  portion,  and  our  lot  is  this.    Let  us  oppress 
"the  righteous  poor:  let  us  not  spare  the  widow,  nor 
"reverence  the  hairs  of  the  old  man  gray  for  length  of 
"  years,  but  let  our  strength  be  to  us  a  law  of  righteous- 
"  ness ;  for  that  which  is  weak  is  found  to  be  of  no  service. 
"But  let  us  lie  in  wait  for  the  righteous  man,  because  he 
"  is  of  disservice  to  us,  and  is  contrary  to  our  works,  and 
"upbraideth  us  with  sins  against  the  law,  and  layeth  to 
"  our  charge  sins  against  our  discipline.    He  professeth  to 
"  have  knowledge  of  God,  and  nameth  himself  servant  of 
76 


Biblical  Literature 


Oratory 


"the  Lord.  He  became  to  us  a  reproof  of  our  thoughts. 
"  He  is  grievous  unto  us  even  to  behold,  because  his  life  is 
unlike  other  men's,  and  his  paths  are  of  strange  fashion. 
"  We  were  accounted  of  him  as  base  metal,  and  he  ab- 
"staineth  from  our  ways  as  from  uncleannesses.  The 
"latter  end  of  the  righteous  he  calleth  happy;  and  he 
"  vaunteth  that  God  is  his  father.  Let  us  see  if  his  words 
"  be  true,  and  let  us  try  what  shall  befall  in  the  ending  of 
"  his  life :  for  if  the  righteous  man  is  God's  son,  he  will 
"  uphold  him,  and  he  will  deliver  him  out  of  the  hand  of 
"  his  adversaries.  With  outrage  and  torture  let  us  put  him 
"  to  the  test,  that  we  may  learn  his  gentleness,  and  may 
"  prove  his  patience  under  wrong.  Let  us  condemn  him 
"  to  a  shameful  death  ;  for  he  shall  be  visited  according  to 
"  his  words." 

Thus  reasoned  they,  and  they  were  led  astray.  For  their 
wickedness  blinded  them ;  and  they  knew  not  the  mysteries 
of  God,  neither  hoped  they  for  wages  of  holiness,  nor  did 
they  judge  that  there  is  a  prize  for  blameless  souls.  Be- 
cause God  created  man  for  incorruption,  and  made  him  an 
image  of  his  own  proper  being ;  but  by  the  envy  of  the 
devil  death  entered  into  the  world,  and  they  that  are  of  his 
portion  make  trial  thereof. 

But  the  souls  of  the  righteous  are  in  the  hand  of  God, 
and  no  torment  shall  touch  them.  In  the  eyes  of  the 
foolish  they  seemed  to  have  died;  and  their  departure 
was  accounted  to  be  their  hurt,  and  their  journeying  away 
77 


Oratory 


Masterpieces  of 


from  us  to  be  their  ruin :  but  they  are  in  peace.  For  even 
if  in  the  sight  of  men  they  be  punished,  their  hope  is  full 
of  immortality  ;  and  having  borne  a  little  chastening,  they 
shall  receive  great  good.  Because  God  made  trial  of  them, 
and  found  them  worthy  of  himself;  as  gold  in  the  furnace 
he  proved  them,  and  as  a  whole  burnt  offering  he  accepted 
them.  And  in  the  time  of  their  visitation  they  shall  shine 
forth,  and  as  sparks  among  stubble  they  shall  run  to  and 
fro.  They  shall  judge  nations,  and  have  dominion  over 
peoples ;  and  the  Lord  shall  reign  over  them  for  evermore. 
They  that  trust  on  him  shall  understand  truth,  and  the 
faithful  shall  abide  with  him  in  love :  because  grace  and 
mercy  are  to  his  chosen. 

But  the  ungodly  shall  be  requited  even  as  they  reasoned, 
they  which  lightly  regarded  the  righteous  man,  and  re- 
volted from  the  Lord  :  for  he  that  setteth  at  nought  wisdom 
and  discipline  is  miserable.  And  void  is  their  hope  and 
their  toils  unprofitable,  and  useless  are  their  works.  Their 
wives  are  foolish,  and  wicked  are  their  children ;  accursed 
is  their  begetting.*  For  good  labours  have  fruit  of  great 
renown;  and  the  root  of  understanding  cannot  fail.  But 
children  of  adulterers  shall  not  come  to  maturity,  and  the 

*  Because  happy  is  the  barren  that  is  undefiled,  she  who  hath  not  con- 
ceived in  transgression;  she  shall  have  fruit  when  God  visiteth  souls.  And 
happy  is  the  eunuch  which  hath  wrought  no  lawless  deed  with  his  hands,  nor 
imagined  wicked  things  against  the  Lord;  for  there  shall  be  given  him  for 
his  faithfulness  a  peculiar  favour,  and  a  lot  in  the  sanctuary  of  the  Lord  more 
delightsome  than  wife  or  children. 

78 


Biblical 


Literature  Q^- 


Oratory 


seed  of  an  unlawful  bed  shall  vanish  away.  For  if  they 
live  long  they  shall  be  held  in  no  account,  and  at  the  last 
their  old  age  shall  be  without  honour ;  and  if  they  die 
quickly  they  shall  have  no  hope,  nor  in  the  day  of  deci- 
sion shall  they  have  consolation.  For  the  end  of  an  un- 
righteous generation  is  alway  grievous.  Better  than  this  is 
childlessness  with  virtue.  For  in  the  memory  of  virtue  is 
immortality,  because  it  is  recognised  both  before  God  and 
before  men ;  when  it  is  present  men  imitate  it,  and  they 
long  after  it  when  it  is  departed ;  and  throughout  all  time 
it  marcheth  crowned  in  triumph,  victorious  in  the  strife  for 
the  prizes  that  are  undefiled.  But  the  multiplying  brood 
of  the  ungodly  shall  be  of  no  profit,  and  with  bastard  slips 
they  shall  not  strike  deep  root,  nor  shall  they  establish  a 
sure  hold.  For  even  if  these  put  forth  boughs  and  flourish 
for  a  season,  yet,  standing  unsure,  they  shall  be  shaken  by 
the  wind,  and  by  the  violence  of  winds  they  shall  be  rooted 
out.  Their  branches  shall  be  broken  off  before  they  come 
to  maturity ;  and  their  fruit  shall  be  useless,  never  ripe  to 
eat,  and  fit  for  nothing.  For  children  unlawfully  begotten 
are  witnesses  of  wickedness  against  parents  when  God 
searcheth  them  out. 

But  a  righteous  man,  though  he  die  before  his  time,  shall 
be  at  rest.  For  honourable  old  age  is  not  that  which 
standeth  in  length  of  time,  nor  is  its  measure  given  by 
number  of  years  :  but  understanding  is  gray  hairs  unto  men, 
and  an  unspotted  life  is  ripe  old  age.  Being  found  well 
79 


Oratory 


Masterpieces  of 


pleasing  unto  God  he  was  beloved  of  him,  and  while  living 
among  sinners  he  was  translated.  He  was  caught  away 
lest  wickedness  should  change  his  understanding,  or  guile 
deceive  his  soul ;  for  the  bewitching  of  naughtiness  be- 
dimmeth  the  things  which  are  good,  and  the  giddy  whirl 
of  desire  perverteth  an  innocent  mind.  Being  made  per- 
fect in  a  little  while  he  fulfilled  long  years  :  for  his  soul  was 
pleasing  unto  the  Lord ;  therefore  hasted  he  out  of  the 
midst  of  wickedness. 

But  as  for  the  peoples,  seeing  and  understanding  not, 
neither  laying  this  to  heart,  that  grace  and  mercy  are  with 
his  chosen,  and  that  he  visiteth  his  holy  ones :  *  they  shall 
see,  and  they  shall  despise  ;  but  them  the  Lord  shall  laugh 
to  scorn.  And  after  this  they  shall  become  a  dishonoured 
carcase,  and  a  reproach  among  the  dead  for  ever.  Because 
he  shall  dash  them  speechless  to  the  ground,  and  shall 
shake  them  from  the  foundations,  and  they  shall  lie  utterly 
waste,  and  they  shall  be  in  anguish,  and  their  memory  shall 
perish.  They  shall  come,  when  their  sins  are  reckoned 
up,  with  coward  fear ;  and  their  lawless  deeds  shall  convict 
them  to  their  face.  Then  shall  the  righteous  man  stand 
in  great  boldness  before  the  face  of  them  that  afflicted  him, 
and  them  that  make  his  labours  of  no  account.   When  they 

♦  But  a  righteous  man  that  is  dead  shall  condemn  the  ungodly  that  are 
living,  and  youth  that  is  quickly  perfected  the  many  years  of  an  unrighteous 
man's  old  age;  for  the  ungodly  shall  see  a  wise  man's  end,  and  shall  not 
understand  what  the  Lord  purposed  concerning  him,  and  for  what  he  safely 
kept  him. 

80 


Biblical  Literature 


Oratory 


see  it,  they  shall  be  troubled  with  terrible  fear,  and  shall 
be  amazed  at  the  marvel  of  God^s  salvation. 

They  shall  say  within  themselves,  repenting,  and  for 
distress  of  spirit  shall  they  groan :  "  This  was  he  whom 
"aforetime  we  had  in  derision,  and  made  a  parable  of 
"  reproach ;  we  fools  accounted  his  life  madness  and  his 
"  end  without  honour.  How  was  he  numbered  among  sons 
"  of  God  ?  and  how  is  his  lot  among  saints  ?  Verily  we 
"went  astray  from  the  way  of  truth;  and  the  light  of 
"  righteousness  shined  not  for  us,  and  the  sun  rose  not  for 
"  us.  We  took  our  fill  of  the  paths  of  lawlessness  and  de- 
"  struction,  and  we  journeyed  through  trackless  deserts ; 
"  but  the  way  of  the  Lord  we  knew  not.  What  did  our 
"arrogancy  profit  us  ?  and  what  good  have  riches  and 
"vaunting  brought  us  ?  Those  things  all  passed  away  as 
"a  shadow,  and  as  a  message  that  runneth  by ;  as  a  ship 
"passing  through  the  billowy  water,  whereof,  when  it  is 
"  gone  by,  there  is  no  trace  to  be  found,  neither  pathway 
"  of  its  keel  in  the  billows ;  or  as  when  a  bird  flieth  through 
"  the  air,  no  token  of  her  passage  is  found,  but  the  light 
"wind,  lashed  with  the  stroke  of  her  pinions,  and  rent 
"asunder  with  the  violent  rush  of  the  moving  wings,  is 
"  passed  through,  and  afterwards  no  sign  of  her  coming  is 
"  found  therein ;  or  as  when  an  arrow  is  shot  at  a  mark, 
"  the  air  disparted  closeth  up  again  immediately,  so  that 
"  men  know  not  where  it  passed  through :  so  we  also,  as 
"  soon  as  we  were  born,  ceased  to  be ;  and  of  virtue  we 
G  8i 


Oratory 


Masterpieces  of 


"had  no  sign  to  shew,  but  in  our  wickedness  we  were 
"  utterly  consumed." 

Because  the  hope  of  the  ungodly  man  is  as  chaff  carried 
by  the  wind,  and  as  foam  vanishing  before  a  tempest; 
and  is  scattered  as  smoke  is  scattered  by  the  wind ;  and 
passeth  by  as  the  remembrance  of  a  guest  that  tarrieth  but 
a  day.  But  the  righteous  live  for  ever,  and  in  the  Lord  is 
their  reward,  and  the  care  for  them  with  the  Most  High. 
Therefore  shall  they  receive  the  crown  of  royal  dignity  and 
the  diadem  of  beauty  from  the  Lord's  hand ;  because  with 
his  right  hand  shall  he  cover  them,  and  with  his  arm  shall 
he  shield  them.  He  shall  take  his  jealousy  as  complete 
armour,  and  shall  make  the  whole  creation  his  weapons  for 
vengeance  on  his  enemies ;  he  shall  put  on  righteousness 
as  a  breastplate,  and  shall  array  himself  with  judgement 
unfeigned  as  with  a  helmet :  he  shall  take  holiness  as  an 
invincible  shield,  and  he  shall  sharpen  stern  wrath  for  a 
sword.  And  the  world  shall  go  forth  with  him  to  fight 
against  his  insensate  foes.  Shafts  of  lightning  shall  fly 
with  true  aim,  and  from  the  clouds,  as  from  a  well-drawn 
bow,  shall  they  leap  to  the  mark ;  and  as  from  an  engine 
of  war  shall  be  hurled  hailstones  full  of  wrath ;  the  water 
of  the  sea  shall  be  angered  against  them,  and  rivers  shall 
sternly  overwhelm  them ;  a  mighty  blast  shall  encounter 
them,  and  as  a  tempest  shall  it  winnow  them  away.  And 
so  shall  lawlessness  make  all  the  land  desolate,  and  their 
evil-doiug  shall  overturn  the  thrones  of  princes. 

82 


Biblical  Literature 


Oratory 


Hear  therefore,  ye  kings,  and  understand;  learn,  ye 
judges  of  the  ends  of  the  earth ;  give  ear,  ye  that  have 
dominion  over  much  people,  and  make  your  boast  in  mul- 
titudes of  nations.  Because  your  dominion  was  given  you 
from  the  Lord,  and  your  sovereignty  from  the  Most  High, 
who  shall  search  out  your  works,  and  shall  make  inquisi- 
tion of  your  counsels ;  because  being  officers  of  his  king- 
dom ye  did  not  judge  aright,  neither  kept  ye  law,  nor 
walked  after  the  counsel  of  God.  Awfully  and  swiftly 
shall  he  come  upon  you,  because  a  stern  judgement  be- 
falleth  them  that  be  in  high  place :  for  the  man  of  low 
estate  may  be  pardoned  in  mercy,  but  mighty  men  shall 
be  searched  out  mightily.  For  the  Sovereign  Lord  of  all 
will  not  refrain  himself  for  any  man's  person,  neither  will 
he  reverence  greatness,  because  it  is  he  that  made  both 
small  and  great.  And  alike  he  taketh  thought  for  all ;  but 
strict  is  the  scrutiny  that  cometh  upon  the  powerful.  Unto 
you,  therefore,  O  princes,  are  my  words,  that  ye  may  learn 
wisdom  and  fall  not  from  the  right  way.  For  they  that 
have  kept  holily  the  things  that  are  holy  shall  themselves 
be  hallowed ;  and  they  that  have  been  taught  them  shall 
find  what  to  answer.  Set  your  desire  therefore  on  my 
words;  long  for  them,  and  ye  shall  be  trained  by  their 
discipline. 

83 


Oratory 


Masterpieces  of 


/// 

ISAIAH'S  DISCOURSE 
THE  GREAT  ARRAIGNMENT 

Hear,  O  heavens,  and  give  ear,  O  earth,  for  the  Lord 
hath  spoken :  I  have  nourished  and  brought  up  children, 
and  they  have  rebelled  against  me. 

The  ox  knoweth  his  owner,  and  the  ass  his  master's 
crib :  but  Israel  doth  not  know,  my  people  doth  not  con- 
sider. Ah  sinful  nation,  a  people  laden  with  iniquity,  a 
seed  of  evil-doers,  children  that  deal  corruptly :  they  have 
forsaken  the  Lord,  they  have  despised  the  Holy  One  of 
Israel,  they  are  estranged  and  gone  backward.  Why  will 
ye  be  still  stricken,  that  ye  revolt  more  and  more?  The 
whole  head  is  sick,  and  the  whole  heart  faint.  From  the 
sole  of  the  foot  even  unto  the  head  there  is  no  soundness 
in  it ;  but  wounds,  and  bruises,  and  festering  sores :  they 
have  not  been  closed,  neither  bound  up,  neither  mollified 
with  oil.  Your  country  is  desolate ;  your  cities  are  burned 
with  fire ;  your  land,  strangers  devour  it  in  your  presence, 
and  it  is  desolate,  as  overthrown  by  strangers.  And  the 
daughter  of  Zion  is  left  as  a  booth  in  a  vineyard,  as  a  lodge 
in  a  garden  of  cucumbers,  as  a  besieged  city.  Except  the 
Lord  of  hosts  had  left  unto  us  a  very  small  remnant,  we 
should  have  been  as  Sodom,  we  should  have  been  like 
unto  Gomorrah. 

84 


Biblical  Literature  ^ 


Oratory 


Hear  the  word  of  the  Lord,  ye  rulers  of  Sodom ;  give 
ear  unto  the  law  of  our  God,  ye  people  of  Gomorrah.  To 
what  purpose  is  the  multitude  of  your  sacrifices  unto  me  ? 
saith  the  Lord  :  I  am  full  of  the  burnt  offerings  of  rams, 
and  the  fat  of  fed  beasts ;  and  I  delight  not  in  the  blood 
of  bullocks,  or  of  lambs,  or  of  he-goats.  When  ye  come  to 
appear  before  me,  who  hath  required  this  at  your  hand, 
to  trample  my  courts  ?  Bring  no  more  vain  oblations ;  in- 
cense is  an  abomination  unto  me ;  new  moon  and  sabbath, 
the  calling  of  assemblies,  —  I  cannot  away  with  iniquity 
and  the  solemn  meeting.  Your  new  moons  and  your  ap- 
pointed feasts  my  soul  hateth :  they  are  a  trouble  unto 
me  ;  I  am  weary  to  bear  them.  And  when  ye  spread  forth 
your  hands,  I  will  hide  mine  eyes  from  you :  yea,  when  ye 
make  many  prayers,  I  will  not  hear :  your  hands  are  full 
of  blood. 

Wash  you,  make  you  clean ;  put  away  the  evil  of  your 
doings  from  before  mine  eyes ;  cease  to  do  evil :  learn  to 
do  well ;  seek  judgement,  relieve  the  oppressed,  judge  the 
fatherless,  plead  for  the  widow.  Come  now,  and  let  us 
reason  together,  saith  the  Lord  :  though  your  sins  be  as 
scarlet,  they  shall  be  as  white  as  snow;  though  they 
be  red  like  crimson,  they  shall  be  as  wool.  If  ye  be  will- 
ing and  obedient,  ye  shall  eat  the  good  of  the  land :  but 
if  ye  refuse  and  rebel,  ye  shall  be  devoured  with  the  sword : 
for  the  mouth  of  the  Lord  hath  spoken  it. 

How  is  the  faithful  city  become  an  harlot !  she  that  was 
85 


Oratory 


Masterpieces  of 


full  of  judgement !  righteousness  lodged  in  her,  but  now 
murderers.  Thy  silver  is  become  dross,  thy  wine  mixed 
with  water.  Thy  princes  are  rebellious,  and  companions 
of  thieves ;  every  one  loveth  gifts,  and  foUoweth  after 
rewards :  they  judge  not  the  fatherless,  neither  doth  the 
cause  of  the  widow  come  unto  them.  Therefore  saith  the 
Lord,  the  Lord  of  hosts,  the  Mighty  One  of  Israel,  Ah, 
I  will  ease  me  of  mine  adversaries,  and  avenge  me  of 
mine  enemies :  and  I  will  turn  my  hand  upon  thee,  and 
throughly  purge  away  thy  dross,  and  will  take  away  all 
thy  alloy:  and  I  will  restore  thy  judges  as  at  the  first, 
and  thy  counsellors  as  at  the  beginning:  afterward  thou 
shalt  be  called  The  city  of  righteousness,  the  faithful  city. 
Zion  shall  be  redeemed  with  judgement,  and  her  converts 
with  righteousness.  But  the  destruction  of  the  trans- 
gressors and  the  sinners  shall  be  together,  and  they  that 
forsake  the  Lord  shall  be  consumed.  For  they  shall  be 
ashamed  of  the  oaks  which  ye  have  desired,  and  ye  shall 
be  confounded  for  the  gardens  that  ye  have  chosen.  For 
3'e  shall  be  as  an  oak  whose  leaf  fadeth,  and  as  a  garden 
that  hath  no  water.  And  the  strong  shall  be  as  tow,  and 
his  work  as  a  spark ;  and  they  shall  both  burn  together, 
and  none  shall  quench  them. 

86 


Biblical  Literature 


Oratory 


IV 

ISAIAH'S  DISCOURSE 
THE  COVENANT  WITH  DEATH 

Woe  to  the  crown  of  pride  of  the  drunkards  of  Ephraim, 
and  to  the  fading  flower  of  his  glorious  beauty,  which  is 
on  the  head  of  the  fat  valley  of  them  that  are  overcome 
with  wine  !  Behold,  the  Lord  hath  a  mighty  and  strong 
one ;  as  a  tempest  of  hail,  a  destroying  storm,  as  a  tempest 
of  mighty  waters  overflowing,  shall  he  cast  down  to  the 
earth  with  the  hand.  The  crown  of  pride  of  the  drunkards 
of  Ephraim  shall  be  trodden  under  foot :  and  the  fading 
flower  of  his  glorious  beauty,  which  is  on  the  head  of  the 
fat  valley,  shall  be  as  the  firstripe  fig  before  the  summer ; 
which  when  he  that  looketh  upon  it  seeth,  while  it  is  yet 
in  his  hand  he  eateth  it  up. 

In  that  day  shall  the  Lord  of  hosts  be  for  a  crown  of 
glory,  and  for  a  diadem  of  beauty,  unto  the  residue  of  his 
people :  and  for  a  spirit  of  judgement  to  him  that  sitteth  in 
judgement,  and  for  strength  to  them  that  turn  back  the 
battle  at  the  gate. 

But  these  also  have  erred  through  wine,  and  through 
strong  drink  are  gone  astray ;  the  priest  and  the  prophet 
have  erred  through  strong  drink,  they  are  swallowed  up  of 
wine,  they  are  gone  astray  through  strong  drink ;  they  err 
87 


Oratory 


Masterpieces  of 


in  vision,  they  stumble  in  judgement.  For  all  tables  are 
full  of  vomit  and  filthiness,  so  that  there  is  no  place  clean.  — 

*  Whom  will  he  teach  knowledge  ?  and  whom  will  he  make 

*  to  understand  the  message  ?  them  that  are  weaned  from 

<  the  milk,  and  drawn  from  the  breasts  ?  For  it  is  precept 
^upon  precept,  precept  upon  precept;  line  upon  line,  line 

<  upon  line ;  here  a  little,  there  a  little.'  —  Nay,  but  by  men 
of  strange  lips  and  with  another  tongue  will  he  speak  to 
this  people :  to  whom  he  said,  This  is  the  rest,  give  ye  rest 
to  him  that  is  weary ;  and  this  is  the  refreshing :  yet  they 
would  not  hear.  Therefore  shall  the  word  of  the  Lord  be 
unto  them  precept  upon  precept,  precept  upon  precept ; 
line  upon  line,  line  upon  line ;  here  a  little,  there  a  little ; 
that  they  may  go,  and  fall  backward,  and  be  broken,  and 
snared,  and  taken.  Wherefore  hear  the  word  of  the  Lord, 
ye  scornful  men,  that  rule  this  people  which  is  in  Jerusalem : 
Because  ye  have  said.  We  have  made  a  covenant  with 
death,  and  with  hell  are  we  at  agreement ;  when  the  over- 
flowing scourge  shall  pass  through,  it  shall  not  come  unto 
us ;  for  we  have  made  lies  our  refuge,  and  under  falsehood 
have  we  hid  ourselves :  therefore  thus  saith  the  Lord  God, 
Behold,  I  lay  in  Zion  for  a  foundation  a  stone,  a  tried  stone, 
a  precious  corner  stone  of  sure  foundation :  he  that  be- 
lie veth  shall  not  make  haste.  And  I  will  make  judgement 
the  line,  and  righteousness  the  plummet :  and  the  hail  shall 
sweep  away  the  refuge  of  lies,  and  the  waters  shall  overflow 
the  hiding  place.    And  your  covenant  with  death  shall  be 

88 


Biblical  Literature  8>- 


Oratory 


disannulled,  and  your  agreement  with  hell  shall  not  stand ; 
when  the  overflowing  scourge  shall  pass  through,  then  ye 
shall  be  trodden  down  by  it.  As  often  as  it  passeth  through, 
it  shall  take  you;  for  morning  by  morning  shall  it  pass 
through,  by  day  and  by  night :  and  it  shall  be  nought  but 
terror  to  understand  the  message.  For  the  bed  is  shorter 
than  that  a  man  can  stretch  himself  on  it ;  and  the  cover- 
ing narrower  than  that  he  can  wrap  himself  in  it.  For  the 
Lord  shall  rise  up  as  in  mount  Perazim,  he  shall  be  wroth 
as  in  the  valley  of  Gibeon ;  that  he  may  do  his  work,  his 
strange  work,  and  bring  to  pass  his  act,  his  strange  act. 
Now  therefore  be  ye  not  scorners,  lest  your  bands  be  made 
strong :  for  a  consummation,  and  that  determined,  have  I 
heard  from  the  Lord,  the  Lord  of  hosts,  upon  the  whole 
earth . 

Give  ye  ear,  and  hear  my  voice;  hearken,  and  hear 
my  speech.  Doth  the  plowman  plow  continually  to  sow? 
doth  he  continually  open  and  break  the  clods  of  his  ground  ? 
When  he  hath  made  plain  the  face  thereof,  doth  he  not 
cast  abroad  the  fitches,  and  scatter  the  cummin,  and  put  in 
the  wheat  in  rows  and  the  barley  in  the  appointed  place 
and  the  spelt  in  the  border  thereof  ?  For  his  God  doth 
instruct  him  aright,  and  doth  teach  him.  For  the  fitches 
are  not  threshed  with  a  sharp  threshing  instrument,  neither 
is  a  cart  wheel  turned  about  upon  the  cummin ;  but  the 
fitches  are  beaten  out  with  a  staff,  and  the  cummin  with  a 
rod.  Is  bread  corn  crushed?  Nay,  he  will  not  ever  be 
89 


Oratory 


^  Masterpieces  of 


threshing  it,  and  driving  his  cart  wheels  and  his  horses 
over  it;  he  doth  not  crush  it.  This  also  cometh  forth 
from  the  Lord  of  hosts,  which  is  wonderful  in  counsel, 
and  excellent  in  wisdom. 

V 

ISAIAH'S  DISCOURSE 

THE  UTTER  DESTRUCTION-  AND  THE  GREAT 
RESTORATION 

I 

Come  near,  ye  nations,  to  hear ;  and  hearken,  ye  peoples : 
let  the  earth  hear,  and  the  fulness  thereof ;  the  world,  and 
all  things  that  come  forth  of  it.  For  the  Lord  hath  in- 
dignation against  all  the  nations,  and  fury  against  all  their 
host :  he  hath  utterly  destroyed  them,  he  hath  delivered 
them  to  the  slaughter.  Their  slain  also  shall  be  cast  out, 
and  the  stink  of  their  carcases  shall  come  up,  and  the 
mountains  shall  be  melted  with  their  blood.  And  all  the 
host  of  heaven  shall  be  dissolved,  and  the  heavens  shall 
be  rolled  together  as  a  scroll :  and  all  their  host  shall  fade 
away,  as  the  leaf  fadeth  from  off  the  vine,  and  as  a  fading 
leaf  from  the  fig  tree.  For  my  sword  hath  drunk  its  fill  in 
heaven :  behold,  it  shall  come  down  upon  Edom,  and  upon 
the  people  of  my  curse,  to  judgement.  The  sword  of  the 
Lord  is  filled  with  blood,  it  is  made  fat  with  fatness,  with 
90 


Biblical  Literature 


Oratory 


the  blood  of  lambs  and  goats,  with  the  fat  of  the  kidneys 
of  rams :  for  the  Lord  hath  a  sacrifice  in  Bozrah,  and  a 
great  slaughter  in  the  land  of  Edom.  And  the  wild-oxen 
shall  come  down  with  them,  and  the  bullocks  with  the 
bulls;  and  their  land  shall  be  drunken  with  blood,  and 
their  dust  made  fat  with  fatness.  For  it  is  the  day  of  the 
Lord's  vengeance,  the  year  of  recompence  in  the  con- 
troversy of  Zion.  And  the  streams  thereof  shall  be  turned 
into  pitch,  and  the  dust  thereof  into  brimstone,  and  the 
land  thereof  shall  become  burning  pitch.  It  shall  not  be 
quenched  night  nor  day;  the  smoke  thereof  shall  go  up 
for  ever :  from  generation  to  generation  it  shall  lie  waste ; 
none  shall  pass  through  it  for  ever  and  ever.  But  the 
pelican  and  the  porcupine  shall  possess  it;  and  the  owl 
and  the  raven  shall  dwell  therein :  and  he  shall  stretch 
over  it  the  line  of  confusion,  and  the  plummet  of  empti- 
ness. They  shall  call  the  nobles  thereof  to  the  kingdom, 
but  none  shall  be  there;  and  all  her  princes  shall  be 
nothing.  And  thorns  shall  come  up  in  her  palaces,  nettles 
and  thistles  in  the  fortresses  thereof :  and  it  shall  be  an 
habitation  of  jackals,  a  court  for  ostriches.  And  the  wild 
beasts  of  the  desert  shall  meet  with  the  wolves,  and  the 
satyr  shall  cry  to  his  fellow ;  yea,  the  night-monster  shall 
settle  there,  and  shall  find  her  a  place  of  rest.  There  shall 
the  arrowsnake  make  her  nest,  and  lay,  and  hatch,  and 
gather  under  her  shadow:  yea,  there  shall  the  kites  be 
gathered,  every  one  with  her  mate, 
91 


Oratory 


Masterpieces  of 


Seek  ye  out  of  the  book  of  the  Lord,  and  read : 

No  one  of  these  shall  be  missing, 

None  shall  want  her  mate : 
For  my  mouth  it  hath  commanded. 

And  his  spirit  it  hath  gathered  them. 

And  he  hath  cast  the  lot  for  them,  and  his  hand  hath 
divided  it  unto  them  by  line :  they  shall  possess  it  for  ever, 
from  generation  to  generation  shall  they  dwell  therein. 

2 

The  wilderness  and  the  solitary  place  shall  be  glad; 
and  the  desert  shall  rejoice,  and  blossom  as  the  rose.  It 
shall  blossom  abundantly,  and  rejoice  even  with  joy  and 
singing ;  the  glory  of  Lebanon  shall  be  given  unto  it,  the 
excellency  of  Carmel  and  Sharon :  they  shall  see  the  glory 
of  the  Lord,  the  excellency  of  our  God. 

Strengthen  ye  the  weak  hands, 
And  confirm  the  feeble  knees ; 
Say  to  them  that  are  of  a  fearful  heart,  Be  strong,  fear 
not : 

Behold,  your  God  will  come  with  vengeance. 
With  the  recompence  of  God  he  will  come  and  save 
you. 

Then  the  eyes  of  the  blind  shall  be  opened,  and  the  ears 
of  the  deaf  shall  be  unstopped.    Then  shall  the  lame 
92 


Biblical  Literature  8€- 


Oratory 


man  leap  as  an  hart,  and  the  tongue  of  the  dumb  shall 
sing:  for  in  the  wilderness  shall  waters  break  out,  and 
streams  in  the  desert.  And  the  glowing  sand  shall  be- 
come a  pool,  and  the  thirsty  ground  springs  of  water :  in 
the  habitation  of  jackals,  where  they  lay,  shall  be  grass 
with  reeds  and  rushes.  And  an  highway  shall  be  there, 
and  a  way,  and  it  shall  be  called  The  way  of  holiness ;  the 
unclean  shall  not  pass  over  it ;  but  it  shall  be  for  those : 
the  wayfaring  men,  yea  fools,  shall  not  err  therein.  No 
lion  shall  be  there,  nor  shall  any  ravenous  beast  go  up 
thereon,  they  shall  not  be  found  there ;  but  the  redeemed 
shall  walk  there :  and  the  ransomed  of  the  Lord  shall 
return,  and  come  with  singing  unto  Zion ;  and  everlasting 
joy  shall  be  upon  their  heads :  they  shall  obtain  gladness 
and  joy,  and  sorrow  and  sighing  shall  flee  away. 

VI 

EZEKIELS  DISCOURSE 
THE  SWORD  OF  THE  LORD 
1 

And  the  word  of  the  Lord  came  unto  me,  saying,  Son 
of  man,  set  thy  face  toward  Jerusalem,  and  drop  thy  word 
toward  the  sanctuaries,  and  prophesy  against  the  land  of 
Israel ;  and  say  to  the  land  of  Israel,  Thus  saith  the  Lord  ; 
93 


Oratory 


Masterpieces  of 


Behold,  I  am  against  thee,  and  will  draw  forth  my  sword 
out  of  its  sheath,  and  will  cut  off  from  thee  the  righteous 
and  the  wicked.    Seeing  then  that  I  will  cut  off  from  thee 
the  righteous  and  the  wicked,  therefore  shall  my  sword  go 
forth  out  of  its  sheath  against  all  flesh  from  the  south 
to  the  north :  and  all  flesh  shall  know  that  I  the  Lord 
have  drawn  forth  my  sword  out  of  its  sheath ;  it  shall  not 
return  any  more.    Sigh  therefore,  thou  son  of  man ;  with 
the  breaking  of  thy  loins  and  with  bitterness  shalt  thou 
sigh  before  their  eyes.    And  it  shall  be,  when  they  say 
unto  thee,  Wherefore  sighest  thou?  that  thou  shalt  say, 
Because  of  the  tidings,  for  it  cometh:  and  every  heart 
shall  melt,  and  all  hands  shall  be  feeble,  and  every  spirit 
shaU  faint,  and  all  knees  shall  be  weak  as  water:  behold, 
it  cometh,  and  it  shall  be  done,  saith  the  Lord  God. 


And  the  word  of  the  Lord  came  unto  me,  saying.  Son 
of  man,  prophesy,  and  say,  Thus  saith  the  Lord  :  Say, 


A  sword, 

A  sword. 
It  is  sharpened, 

And  also  furbished : 
It  is  sharpened  that  it  may  make  a  slaughter; 

It  is  furbished  that  it  may  be  as  lightning 


Biblical   Literature  Oratory 

^ Shall  we  then  make  mirth?  The  Rod  of  my  son,  it 
contemneth  every  tree.' 

And  it  is  given  to  be  furbished 

That  it  may  be  handled : 
The  sword,  it  is  sharpened,  yea  it  is  furbished, 

To  give  it  into  the  hand  of  the  slayer. 

Cry  and  howl,  son  of  man:  for  it  is  upon  my  people,  it 
IS  upon  all  the  princes  of  Israel :  they  are  delivered  over 
to  the  sword  with  my  people:  smite  therefore  upon  thy 
thigh.  For  there  is  a  trial;  and  what  if  even  the  Rod 
that  contemneth  shall  be  no  more  ?  saith  the  Lord  God 
Thou  therefore,  son  of  man,  prophesy,  and  smite  thine 
hands  together. 

And  let  the  sword  be  doubled  the  third  time ; 
The  sword  of  the  deadly  wounded : 
It  is  the  sword  of  the  great  one  that  is  deadly 
wounded 

Which  compasseth  them  about. 

I  have  set  the  point  of  the  sword  against  all  their 
gates, 

That  their  heart  may  melt, 
And  their  stumblings  be  multiplied  ; 
Ah  !  it  is  made  as  lightning  ! 

95 


Masterpieces  of 
Oratory  ^ 

It  is  pointed  for  slaughter- 
Gather  thee  together,  go  to  the  right ; 
Set  thyself  in  array,  go  to  the  left— 

Whithersoever  thy  face  is  set. 

I  will  also  smite  mine  hands  together,  and  I  vrUl  satisfy 
my  fury :  I  the  Loro  have  spoken  it. 

3 

The  word  of  the  Lord  came  unto  me  again,  saying, 
Also,  thou  son  of  man,  appoint  thee  two  ways  that  the 
sword  of  the  king  of  Babylon  may  come ;  they  twam  shaU 
ZL  forth  out  of  one  land :  and  mark  out  a  place,  rn^k 
it  out  at  the  head  of  the  way  to  the  city^  Thou  sha^t 
appoint  a  way,  for  the  sword  to  come  to  Rabbah  of  the 
children  of  Ammon,  and  to  Judah  in  Jerusalem  the  de- 
fenced    For  the  king  of  Babylon  stood  at  the  parting  of 
the  way,  at  the  head  of  the  two  ways,  to  use  divination: 
he  shook  the  arrows  to  and  fro,  he  consulted  the  teraphim, 
ll  looked  in  the  liver.    In  his  right  hand  was  the  dmna 
tion  for  Jerusalem,  to  set  battenng  rams,  to  open  the 
mouth  iJ  the  slaughter,  to  lift  up  the  voice  with  shout- 
in.,  to  set  battering  rams  against  the  gates,  to  cast  up 
:;o;nts,  to  build  forts.    And  it  shall  be  unto  them  as  a 
vain  divination  in  their  sight,  which  have  sworn  oaths 
unto  them:  but  he  bringeth  iniquity  to.^^'^^-^ra^,  ^^^^^^ 
they  may  be  taken.   Therefor^  thus  saith  the  Lord  God  . 
96 


Biblical  Literature 


Oratory 


Because  ye  have  made  your  iniquity  to  be  remembered,  in 
that  your  transgressions  are  discovered,  so  that  in  all  your 
doings  your  sins  do  appear ;  because  that  ye  are  come  to 
remembrance,  ye  shall  be  taken  with  the  hand.  And  thou, 
O  deadly  wounded  wicked  one,  the  prince  of  Israel,  whose 
day  is  come,  in  the  time  of  the  iniquity  of  the  end ;  thus 
saith  the  Lord  God  :  Remove  the  mitre,  and  take  off  the 
crown :  this  shall  be  no  more  the  same ;  exalt  that  which 
is  low,  and  abase  that  which  is  high.  I  will  overturn, 
overturn,  overturn  it :  this  also  shall  be  no  more,  imtil  he 
come  whose  right  it  is ;  and  I  will  give  it  him. 

4 

And  thou,  son  of  man,  prophesy,  and  say.  Thus  saith 
the  Lord  God  concerning  the  children  of  Ammon,  and 
concerning  their  reproach ;  and  say  thou : 

*  A  sword,  a  sword  is  drawn, 

*  For  the  slaughter  it  is  furbished : 

*  To  cause  it  to  devour, 

*  That  it  may  be  as  lightning : ' 

whiles  they  see  vanity  unto  thee,  whiles  they  divine  lies 
unto  thee,  to  lay  thee  upon  the  necks  of  the  wicked  that 
are  deadly  wounded,  whose  day  is  come,  in  the  time  of  the 
punishment  of  the  end.  (Cause  it  to  return  into  its  sheath.) 
In  the  place  where  thou  wast  created,  in  the  land  of  thy 
H  97 


Oratory 


^  Masterpieces  of 


birth,  will  I  judge  thee.  And  I  will  pour  out  mine  indigna- 
tion upon  thee ;  I  will  blow  upon  thee  v/ith  the  fire  of  my 
wrath:  and  I  will  deliver  thee  into  the  hand  of  brutish 
men,  skilful  to  destroy.  Thou  shalt  be  for  fuel  to  the  fire ; 
thy  blood  shall  be  in  the  midst  of  the  land ;  thou  shalt  be 
no  more  remembered :  for  I  the  Lord  have  spoken  it. 

VH 

EZE KIEL'S  DISCOURSE 
WRECK  OF  THE  GOODLY  SHIP  TYRE 

The  word  of  the  Lord  came  again  unto  me,  saying,  And  , 
thou,  son  of  man,  take  up  a  lamentation  for  Tyre ;  and 
say  unto  Tyre,  O  thou  that  dwellest  at  the  entry  of  the  sea, 
which  art  the  merchant  of  the  peoples  unto  many  isles ; 
thus  saith  the  Lord  God  :  Thou,  O  Tyre,  hast  said,  I  am 
perfect  in  beauty.  Thy  borders  are  in  the  heart  of  the 
seas,  thy  builders  have  perfected  thy  beauty.  They  have 
made  all  thy  planks  of  fir  trees  from  Senir:  they  have 
taken  cedars  from  Lebanon  to  make  a  mast  for  thee.  Of 
the  oaks  of  Bashan  have  they  made  thine  oars ;  they  have 
made  thy  benches  of  ivory  inlaid  in  boxwood,  from  the 
isles  of  Kittim.  Of  fine  linen  with  broidered  work  from 
Egypt  was  thy  sail,  that  it  might  be  to  thee  for  an  ensign ; 
blue  and  purple  from  the  isles  of  Elishah  was  thine  awning* 
98 


Biblical 


Literature 


Oratory 


The  inhabitants  of  Zidon  and  Arvad  were  thy  rowers :  thy 
wise  men,  O  Tyre,  were  in  thee,  they  were  thy  pilots.  The 
ancients  of  Gebal  and  the  wise  men  thereof  were  in  thee 
thy  calkers  :  all  the  ships  of  the  sea  with  their  mariners  were 
in  thee  to  occupy  thy  merchandise.    Persia  and  Lud  and 
Put  were  in  thine  army,  thy  men  of  war :  they  hanged  the 
shield  and  helmet  in  thee ;  they  set  forth  thy  comeHness. 
The  men  of  Arvad  with  thine  army  were  upon  thy  walls 
round  about,  and  the  Gammadim  were  in  thy  towers :  they 
hanged  their  shields  upon  thy  walls  round  about;  they 
have  perfected  thy  beauty.    Tarshish  was  thy  merchant  by 
reason  of  the  multitude  of  all  kinds  of  riches ;  with  silver, 
iron,  tin,  and  lead,  they  traded  for  thy  wares.  Javan, 
Tubal,  and  Meshech,  they  were  thy  traffickers:  they 
traded  the  persons  of  men  and  vessels  of  brass  for  thy 
merchandise.    They  of  the  house  of  Togarmah  traded  for 
thy  wares  with  horses  and  war-horses  and  mules.  The 
men  of  Dedan  were  thy  traffickers :  many  isles  were  the 
mart  of  thine  hand  :  they  brought  thee  in  exchange  horns 
of  ivory  and  ebony.    Syria  was  thy  merchant  by  reason 
of  the  multitude  of  thy  handyworks :  they  traded  for  thy 
wares  with  emeralds,  purple,  and  broidered  work,  and  fine 
linen,  and  coral,  and  rubies.    Judah,  and  the  land  of 
Israel,  they  were  thy  traffickers  :  they  traded  for  thy  mer- 
chandise wheat  of  Minnith,  and  pannag,  and  honey,  and 
oil,  and  balm.    Damascus  was  thy  merchant  for  the  mul- 
titude of  thy  handyworks,  by  reason  of  the  multitude  of  all 
99 


Oratory 


-e8  Masterpieces  of 


kinds  of  riches  ;  with  the  wine  of  Helbon,  and  white  wool. 
Vedan  and  Javan  traded  with  yarn  for  thy  wares :  bright 
iron,  cassia,  and  calamus,  were  among  thy  merchandise. 
Dedan  was  thy  trafficker  in  precious  cloths  for  riding. 
Arabia,  and  all  the  princes  of  Kedar,  they  were  the  mer- 
chants of  thy  hand;  in  lambs,  and  rams,  and  goats,  in 
these  were  they  thy  merchants.  The  traffickers  of  Sheba 
and  Raamah,  they  were  thy  traffickers :  they  traded  for 
thy  wares  with  chief  of  all  spices,  and  with  all  precious 
stones,  and  gold.  Haran  and  Canneh  and  Eden,  the 
traffickers  of  Sheba,  Asshur  and  Chilmad,  were  thy  traf- 
fickers. These  were  thy  traffickers  in  choice  wares,  in 
wrappings  of  blue  and  broidered  work,  and  in  chests  of 
rich  apparel,  bound  with  cords  and  made  of  cedar,  among  - 
thy  merchandise.  The  ships  of  Tarshish  were  thy  cara- 
vans for  thy  merchandise:  and  thou  wast  replenished, 
and  made  very  glorious  in  the  heart  of  the  seas. 

Thy  rowers  have  brought  thee  into  great  waters :  the  east 
wind  hath  broken  thee  in  the  heart  of  the  seas.  Thy  riches, 
and  thy  wares,  thy  merchandise,  thy  mariners,  and  thy  pilots, 
thy  calkers,  and  the  occupiers  of  thy  merchandise,  and  all 
thy  men  of  war,  that  are  in  thee,  with  all  thy  company 
which  is  in  the  midst  of  thee,  shall  fall  into  the  heart  of 
the  seas  in  the  day  of  thy  ruin.  At  the  sound  of  the  cry. 
of  thy  pilots  the  suburbs  shall  shake.  And  all  that  handle 
the  oar,  the  mariners,  and  all  the  pilots  of  the  sea,  shall 
come  down  from  their  ships,  they  shall  stand  upon  the 

lOO 


Biblical  Literature 


Oratory 


land,  and  shall  cause  their  voice  to  be  heard  over  thee, 
and  shall  cry  bitterly,  and  shall  cast  up  dust  upon  their 
heads,  they  shall  wallow  themselves  in  the  ashes :  and 
they  shall  make  themselves  bald  for  thee,  and  gird  them 
with  sackcloth,  and  they  shall  weep  for  thee  in  bitterness 
of  soul  with  bitter  mourning.  And  in  their  wailing  they 
shall  take  up  a  lamentation  for  thee,  and  lament  over  thee, 
saying,  *  Who  is  there  like  Tyre,  like  her  that  is  brought  to 
silence  in  the  midst  of  the  sea  When  thy  wares  went 
forth  out  of  the  seas,  thou  filledst  many  peoples;  thou 
didst  enrich  the  kings  of  the  earth  with  the  multitude  of 
thy  riches  and  of  thy  merchandise.  In  the  time  that  thou 
wast  broken  by  the  seas  in  the  depths  of  the  waters,  thy 
merchandise  and  all  thy  company  did  fall  in  the  midst  of 
thee.  All  the  inhabitants  of  the  isles  are  astonished  at 
thee,  and  their  kings  are  horribly  afraid,  they  are  troubled 
in  their  countenance.  The  merchants  among  the  peoples 
hiss  at  thee ;  thou  art  become  a  terror,  and  thou  shalt 
never  be  any  more. 

VHI 

PROPHETIC  SENTENCES 

Thus  saith  the  Lord  :  Let  not  the  wise  man  glory  in  his 
wisdom,  neither  let  the  mighty  man  glory  in  his  might,  let 
not  the  rich  man  glory  in  his  riches:  but  let  him  that 

lOZ 


Oratory 


Masterpieces  of 


glorieth  glory  in  this,  that  he  understandeth,  and  knoweth 
me,  that  I  am  the  Lord  which  exercise  lovingkindness, 
judgement,  and  righteousness,  in  the  earth :  for  in  these 
things  I  delight,  saith  the  Lord. 

*  * 
* 

There  is  none  like  unto  thee,  O  Lord  ;  thou  art  great, 
and  thy  name  is  great  in  might.  Who  would  not  fear 
thee,  O  King  of  the  nations  ?  for  to  thee  doth  it  appertain : 
forasmuch  as  among  all  the  wise  men  of  the  nations,  and 
in  all  their  royal  estate,  there  is  none  like  unto  thee,  but 
they  are  together  brutish  and  foolish. 

*  * 

Thus  saith  the  Lord  :  Cursed  is  the  man  that  trusteth 
in  man,  and  maketh  flesh  his  arm,  and  whose  heart  de- 
parteth  from  the  Lord.  For  he  shall  be  like  the  heath  in 
the  desert,  and  shall  not  see  when  good  cometh  ;  but  shall 
inhabit  the  parched  places  in  the  wilderness,  a  salt  land 
and  not  inhabited. 

Blessed  is  the  man  that  trusteth  in  the  Lord,  and  whose 
hope  the  Lord  is.  For  he  shall  be  as  a  tree  planted  by 
the  waters,  and  that  spreadeth  out  his  roots  by  the  river, 
and  shall  not  fear  when  heat  cometh,  but  his  leaf  shall  be 
green;  and  shall  not  be  careful  in  the  year  of  drought, 
neither  shall  cease  from  yielding  fruit. 

*  ♦ 

4t 
102 


Biblical  Literature  S^- 


Oratory 


The  N'ew  Covenant 

Behold,  the  days  come,  saith  the  Lord,  that  I  will  make 
a  new  covenant  with  the  house  of  Israel,  and  with  the 
house  of  Judah:  not  according  to  the  covenant  that  1 
made  with  their  fathers  in  the  day  that  I  took  them  by 
the  hand  to  bring  them  out  of  the  land  of  Egypt ;  which 
my  covenant  they  brake,  although  I  was  an  husband  unto 
them,  saith  the  Lord.  But  this  is  the  covenant  that  I  will 
make  with  the  house  of  Israel  after  those  days,  saith  the 
Lord;  I  will  put  my  law  in  their  inward  parts,  and  in 
their  heart  will  I  write  it ;  and  I  will  be  their  God,  and 
they  shall  be  my  people :  and  they  shall  teach  no  more 
every  man  his  neighbour,  and  every  man  his  brother,  say- 
ing, Know  the  Lord:  for  they  shall  all  know  me,  from 
the  least  of  them  unto  the  greatest  of  them,  saith  the 
Lord  :  for  I  will  forgive  their  iniquity,  and  their  sin  will 
I  remember  no  more. 

103 


Wisdom 


WISDOM  BREVITIES 

The  liberal  soul  shall  be  made  fat : 

And  he  that  watereth  shall  be  watered  also  himself. 


Where  no  oxen  are,  the  crib  is  clean : 

But  much  increase  is  by  the  strength  of  the  ox. 


He  that  is  slow  to  anger  is  better  than  the  mighty ; 
And  he  that  ruleth  his  spirit  than  he  that  taketh  a  city. 


It  is  naught,  it  is  naught,  saith  the  buyer: 

But  when  he  is  gone  his  way,  then  he  boasteth. 


The  words  of  a  whisperer  are  as  dainty  morsels. 

And  they  go  down  into  the  innermost  parts  of  the  belly. 

♦ 

107 


Wisdom 


Masterpieces  of 


Boast  not  thyself  of  tomorrow ; 

For  thou  knowest  not  what  a  day  may  bring  forth. 

*  * 
* 

As  vinegar  to  the  teeth, 
And  as  smoke  to  the  eyes, 
So  is  the  sluggard  to  them  that  send  him. 

*  * 
* 

All  the  brethren  of  the  poor  do  hate  him : 

How  much  more  do  his  friends  go  far  from  him! 
He  pursueth  them  with  words,  but  they  are  gone. 

* 

The  getting  of  treasures  by  a  lying  tongue 
Is  a  vapour  driven  to  and  fro ; 
They  that  seek  them  seek  death. 

*  ♦ 

* 

As  one  that  taketh  off  a  garment  in  cold  weather, 
And  as  vinegar  upon  nitre, 
So  is  he  that  singeth  songs  to  an  heavy  heart. 

*  * 

Wrath  is  cmel, 
And  anger  is  outrageous : 
But  who  is  able  to  stand  before  jealousy  ? 

*  * 
lo8 


Biblical   Literature  8*- 


Wisdom 


The  fining  pot  is  for  silver, 
And  the  furnace  for  gold : 
And  a  man  is  tried  by  his  praise. 

*  * 

Transitoriness  of  Riches 
An  Epigram 

Weary  not  thyself  to  be  rich ; 
Cease  from  thine  own  wisdom ; 

Wilt  thou  set  thine  eyes  upon  that  which  is  not? 
For  riches  certainly  make  themselves  wings, 
Like  an  eagle  that  flieth  toward  heaven. 

*  * 

Hospitality  of  the  Evil  Eye 

An  Epigram 

Eat  thou  not  the  bread  of  him  that  hath  an  evil  eye, 

Neither  desire  thou  his  dainties  ; 
For  as  one  that  reckoneth  within  himself,  so  is  he : 

Eat  and  drink,  saith  he  to  thee ; 

But  his  heart  is  not  with  thee. 

The  morsel  which  thou  hast  eaten  shalt  thou  vomit  up, 
And  lose  thy  sweet  words. 

*  ♦ 

He 
109 


Wisdom 


^  Masterpieces  of 


A  Maxim 

My  son,  if  thou  contest  to  serve  the  Lordy 
Prepare  thy  soul  for  temptation. 

Set  thy  heart  aright,  and  constantly  endure,  and  make 
not  haste  in  time  of  calamity.  Cleave  unto  him,  and  de- 
part not,  that  thou  mayest  be  increased  at  thy  latter  end. 
Accept  whatsoever  is  brought  upon  thee,  and  be  long- 
suifering  when  thou  passest  into  humiliation.  For  gold  is 
tried  in  the  fire,  and  acceptable  men  in  the  furnace  of  hu- 
miliation. Put  thy  trust  in  him,  and  he  will  help  thee : 
order  thy  ways  aright,  and  set  thy  hope  on  him. 


Three  Temperance  Maxims 

Go  not  after  thy  lusts ; 

And  refrain  thyself  from  thine  appetites. 

If  thou  give  fully  to  thy  soul  the  delight  of  her  desire,  she 
will  make  thee  the  laughingstock  of  thine  enemies. 

lid 


Biblical  Literature  8«- 


Wisdom 


Make  not  merry  in  much  luxury ; 
Neither  be  tied  to  the  expense  thereof. 

Be  not  made  a  beggar  by  banqueting  upon  borrowing, 
when  thou  hast  nothing  in  thy  purse.  A  workman  that 
is  a  drunkard  shall  not  become  rich. 

He  that  despiseth  small  things 
Shall  fall  by  little  and  little. 

Wine  and  women  will  make  men  of  understanding  to 
fall  away :  and  he  that  cleaveth  to  harlots  will  be  the  more 
reckless.  Moths  and  worms  shall  have  him  to  heritage; 
and  a  reckless  soul  shall  be  taken  away. 

Ill 


Wisdom 


Masterpieces  of 


ESSAYS 
i 

Wisdom's  Way  with  her  Children 

Wisdom  exalteth  her  sons,  and  taketh  hold  of  them  that 
seek  her.  He  that  loveth  her  loveth  life ;  and  they  that 
seek  to  her  early  shall  be  filled  with  gladness.  He  that 
holdeth  her  fast  shall  inherit  glory ;  and  where  he  entereth, 
the  Lord  will  bless.  They  that  do  her  service  shall  minis- 
ter to  the  Holy  One ;  and  them  that  love  her  the  Lord 
doth  love.  He  that  giveth  ear  unto  her  shall  judge  the 
nations;  and  he  that  giveth  heed  unto  her  shall  dwell 
securely.  If  he  trust  her,  he  shall  inherit  her ;  and  his 
generations  shall  have  her  in  possession.  For  at  the  first 
she  will  walk  with  him  in  crooked  ways,  and  will  bring  fear 
and  dread  upon  him,  and  torment  him  with  her  discipline, 
until  she  may  trust  his  soul,  and  try  him  by  her  judge- 
ments :  then  will  she  return  again  the  straight  way  unto 
him,  and  will  gladden  him,  and  reveal  to  him  her  secrets. 
If  he  go  astray,  she  will  forsake  him,  and  give  him  over  to 
his  fall. 

112 


Biblical  Literature  ^ 


Wisdom 


ii 

Prosperity  and  Adversity  are  from  the  Lord 

There  is  one  that  toileth,  and  laboureth,  and  maketh 
haste,  and  is  so  much  the  more  behind.  There  is  one 
that  is  sluggish,  and  hath  need  of  help,  lacking  in 
strength,  and  that  aboundeth  in  poverty ;  and  the  eyes  of 
the  Lord  looked  upon  him  for  good,  and  he  set  him  up 
from  his  low  estate,  and  lifted  up  his  head  f  and  many 
marvelled  at  him.  Good  things  and  evil,  life  and  death, 
poverty  and  riches,  are  from  the  Lord.  The  gift  of  the 
Lord  remaineth  with  the  godly,  and  his  good  pleasure 
shall  prosper  for  ever.  There  is  that  waxeth  rich  by  his 
wariness  and  pinching,  and  this  is  the  portion  of  his 
reward :  when  he  saith,  I  have  found  rest,  and  now  will 
I  eat  of  my  goods  —  yet  he  knoweth  not  what  time  shall 
pass,  and  he  shall  leave  them  to  others,  and  die.  Be  sted- 
fast  in  thy  covenant,  and  be  conversant  therein,  and  wax 
old  in  thy  work.  Marvel  not  at  the  works  of  a  sinner,  but 
trust  the  Lord,  and  abide  in  thy  labour ;  for  it  is  an  easy 
thing  in  the  sight  of  the  Lord  swiftly  on  the  sudden  to 
make  a  poor  man  rich.  The  blessing  of  the  Lord  is  in 
the  reward  of  the  godly;  and  in  an  hour  that  cometh 
swiftly  he  maketh  his  blessing  to  flourish.  Say  not,  What 
use  is  there  of  me?  And  what  from  henceforth  shall  my 
I  113 


Wisdom 


Masterpieces  of 


good  things  be?  Say  not,  I  have  sufficient,  and  from 
henceforth  what  harm  shall  happen  unto  me?  In  the  day 
of  good  things  there  is  a  forgetfulness  of  evil  things  ;  and 
in  the  day  of  evil  things  a  man  will  not  remember 
things  that  are  good.  For  it  is  an  easy  thing  in  the 
sight  of  the  Lord  to  reward  a  man  in  the  day  of  death 
according  to  his  ways.  The  affliction  of  an  hour  causeth 
forgetfulness  of  delight ;  and  in  the  last  end  of  a  man  is 
the  revelation  of  his  deeds.  Call  no  man  blessed  before 
his  death ;  and  a  man  shall  be  known  in  his  children. 


iii 

Against  Gossip 

He  that  is  hasty  to  trust  is  lightminded ;  and  he  that 
sinneth  shall  offend  against  his  own  soul.  He  that  maketh 
merry  in  his  heart  shall  be  condemned :  and  he  that  hateth 
talk  hath  the  less  wickedness.  Never  repeat  what  is  told 
thee,  and  thou  shalt  fare  never  the  worse.  Whether  it  be 
of  friend  or  foe,  tell  it  not ;  and  unless  it  is  a  sin  to  thee, 
reveal  it  not :  for  he  hath  heard  thee,  and  observed  thee, 
and  when  the  time  cometh  he  will  hate  thee.  Hast  thou 
heard  a  word  ?  let  it  die  with  thee :  be  of  good  courage, 
it  will  not  burst  thee.  A  fool  will  travail  in  pain  with  a 
word,  as  a  womam  In  labour  with  a  child.  As  an  arrow 
114 


Biblical  Literature 


Wisdom 


that  sticketh  in  the  flesh  of  the  thigh,  so  is  a  word  in  a 
fooPs  belly.  Reprove  a  friend :  it  may  be  he  did  it  not, 
and  if  he  did  something,  that  he  may  do  it  no  more.  Re- 
prove thy  neighbour :  it  may  be  he  said  it  not,  and  if  he 
hath  said  it,  that  he  may  not  say  it  again.  Reprove  a 
friend,  for  many  times  there  is  slander;  and  trust  not 
every  word.  There  is  one  that  siippeth,  and  not  from 
the  heart ;  and  who  is  he  that  hath  not  sinned  with  his 
tongue  ?  Reprove  thy  neighbour  before  thou  threaten 
him ;  and  give  place  to  the  law  of  the  Most  High. 


iv 

On  the  Tongue 

If  thou  blow  a  spark,  it  shall  burn ;  and  if  thou  spit 
upon  it,  it  shall  be  quenched :  and  both  these  shall  come 
out  of  thy  mouth.  Curse  the  whisperer  and  double- 
tongued  :  for  he  hath  destroyed  many  that  were  at  peace. 
A  third  person's  tongue  hath  shaken  many,  and  dispersed 
them  from  nation  to  nation;  and  it  hath  pulled  down 
strong  cities,  and  overthrown  the  houses  of  great  men. 
A  third  person's  tongue  hath  cast  out  brave  women,  and 
deprived  them  of  their  labours.  He  that  hearkeneth  unto 
it  shall  not  find  rest,  nor  shall  he  dwell  quietly.  The 
stroke  of  a  whip  maketh  a  mark  in  the  flesh ;  but  the 
"5 


Wisdom 


Masterpieces  of 


stroke  of  a  tongue  will  break  bones.  Many  have  fallen 
by  the  edge  of  the  sword ;  yet  not  so  many  as  they  that 
have  fallen  because  of  the  tongue.  Happy  is  he  that  is 
sheltered  from  it,  that  hath  not  passed  through  the  wrath 
thereof;  that  hath  not  drawn  its  yoke,  and  hath  not  been 
bound  with  its  bands.  For  the  yoke  thereof  is  a  yoke 
of  iron,  and  the  bands  thereof  are  bands  of  brass.  The 
death  thereof  is  an  evil  death;  and  Hades  were  better 
than  it.  It  shall  not  have  rule  over  godly  men ;  and  they 
shall  not  be  burned  in  its  flame.  They  that  forsake  the 
Lord  shall  fall  into  it ;  and  it  shall  burn  among  them,  and 
shall  not  be  quenched :  it  shall  be  sent  forth  upon  them 
as  a  lion,  and  as  a  leopard  it  shall  destroy  them.  Look 
that  thou  hedge  thy  possession  about  with  thorns ;  bind 
up  thy  silver  and  thy  gold;  and  make  a  balance  and  a 
weight  for  thy  words  ;  and  make  a  door  and  a  bar  for  thy 
mouth.  Take  heed  lest  thou  slip  therein;  lest  thou  fall 
before  one  that  lieth  in  wait. 


V 

Choice  of  Company 

Bring  not  every  man  into  thine  house ;  for  many  are  the 
plots  of  the  deceitful  man.    As  a  decoy  partridge  in  a  cage, 
so  is  the  heart  of  a  proud  man ;  and  as  one  that  is  a  spy, 
he  looketh  upon  thy  falling.    For  he  lieth  in  wait  to  turn 
ii6 


Biblical  Literature  S*- 


Wisdom 


things  that  are  good  into  evil;  and  in  things  that  are 
praiseworthy  he  will  lay  blame.  From  a  spark  of  fire  a 
heap  of  many  coals  is  kindled ;  and  a  sinful  man  lieth  in 
wait  for  blood.  Take  heed  of  an  evil-doer,  for  he  contriveth 
wicked  things ;  lest  haply  he  bring  upon  thee  blame  for 
ever.  Receive  a  stranger  into  thine  house,  and  he  will 
distract  thee  with  brawls,  and  estrange  thee  from  thine 
own. 

If  thou  do  good,  know  to  whom  thou  doest  it ;  and  thy 
good  deeds  shall  have  thanks.  Do  good  to  a  godly  man, 
and  thou  shalt  find  a  recompense ;  and  if  not  from  him, 
yet  from  the  Most  High.  There  shall  no  good  come  to 
him  that  continueth  to  do  evil,  nor  to  him  that  giveth  no 
alms.  Give  to  the  godly  man  and  help  not  the  sinner. 
Do  good  to  one  that  is  lowly,  and  give  not  to  an  ungodly 
man ;  keep  back  his  bread,  and  give  it  not  to  him,  lest  he 
overmaster  thee  thereby ;  for  thou  shalt  receive  twice  as 
much  evil  for  all  the  good  thou  shalt  have  done  unto  him. 
For  the  Most  High  also  hateth  sinners,  and  will  repay 
vengeance  unto  the  ungodly.  Give  to  the  good  man,  and 
help  not  the  sinner. 

A  man's  friend  will  not  be  fully  tried  in  prosperity ;  and 
his  enemy  will  not  be  hidden  in  adversity.  In  a  man's 
prosperity  his  enemies  are  grieved ;  and  in  his  adversity 
even  his  friend  will  be  separated  from  him.  Never  trust 
thine  enemy,  for  like  as  the  brass  rusteth,  so  is  his  wicked- 
ness: though  he  humtfle  himself,  and  go  crouching,  yet 
117 


Wisdom 


Masterpieces  of 


take  good  heed,  and  beware  of  him,  and  thou  shalt  be 
unto  him  as  one  that  hath  wiped  a  mirror,  and  thou  shalt 
know  that  he  hath  not  utterly  rusted  it.  Set  him  not  by 
thee,  lest  he  overthrow  thee  and  stand  in  thy  place ;  let 
him  not  sit  on  thy  right  hand,  lest  he  seek  to  take  thy 
seat,  and  at  the  last  thou  acknowledge  my  words,  and 
be  pricked  with  my  sayings.  Who  will  pity  a  charmer 
that  is  bitten  with  a  serpent  ?  or  any  that  come  nigh  wild 
beasts  ?  Even  so  who  will  pity  him  that  goeth  to  a 
sinner,  and  is  mingled  with  him  in  his  sins  ?  For  a  while 
he  will  abide  with  thee,  and  if  thou  give  way,  he  will  not 
hold  out.  And  the  enemy  will  speak  sweetly  with  his 
lips,  and  in  his  heart  take  counsel  how  to  overthrow  thee 
into  a  pit;  the  enemy  will  weep  with  his  eyes,  and  if  he 
find  opportunity,  he  will  not  be  satiated  with  blood.  If 
adversity  meet  thee,  thou  shalt  find  him  there  before  thee ; 
and  as  though  he  would  help  thee,  he  will  trip  up  thy  heel. 
He  will  shake  his  head,  and  clap  his  hands,  and  whisper 
much,  and  change  his  countenance. 

He  that  toucheth  pitch  shall  be  defiled ;  and  he  that  hath 
fellowship  with  a  proud  man  shall  become  like  unto  him. 
Take  not  up  a  burden  above  thy  strength;  and  have  no 
fellowship  with  one  that  is  mightier  and  richer  than  thy- 
self. What  fellowship  shall  the  earthen  pot  have  with 
the  kettle  ?  this  shall  smite,  and  that  shall  be  dashed  in 
pieces.  The  rich  man  doeth  a  wrong,  and  he  threateneth 
withal :  the  poor  is  wronged,  and  he  shall  entreat  withal. 
ii8 


Biblical  Literature  8«*- 


Wisdom 


If  thou  be  profitable,  he  will  make  merchandise  of  thee ; 
and  if  thou  be  in  want,  he  will  forsake  thee.  If  thou  have 
substance,  he  will  live  with  thee ;  and  he  will  make  thee 
bare,  and  will  not  be  sorry.  Hath  he  had  need  of  thee  ? 
then  he  will  deceive  thee,  and  smile  upon  thee,  and  give 
thee  hope :  he  will  speak  thee  fair,  and  say.  What  needest 
thou  ?  and  he  will  shame  thee  by  his  meats,  until  he  have 
made  thee  bare  twice  or  thrice.  And  at  the  last  he  will 
laugh  thee  to  scorn ;  afterward  will  he  see  thee,  and  will 
forsake  thee,  and  shake  his  head  at  thee.  Beware  that 
thou  be  not  deceived,  and  brought  low  in  thy  mirth.  If  a 
mighty  man  invite  thee,  be  retiring,  and  so  much  the  more 
will  he  invite  thee.  Press  not  upon  him,  lest  thou  be 
thrust  back;  and  stand  not  far  off,  lest  thou  be  forgotten. 
Affect  not  to  speak  with  him  as  an  equal,  and  believe  not 
his  many  words :  for  with  much  talk  will  he  try  thee,  and 
in  a  smiling  manner  will  search  thee  out.  He  that  keepeth 
not  to  himself  words  spoken  is  unmerciful ;  and  he  will  not 
spare  to  hurt  and  to  bind.  Keep  them  to  thyself,  and  take 
earnest  heed,  for  thou  walkest  in  peril  of  thy  falling. 

Every  living  creature  loveth  his  like,  and  every  man 
loveth  his  neighbour.  All  flesh  consorteth  according  to 
kind,  and  a  man  will  cleave  to  his  like.  What  fellowship 
shall  the  wolf  have  with  the  lamb  ?  so  is  the  sinner  unto 
the  godly.  What  peace  is  there  between  the  hyena  and 
the  dog  ?  and  what  peace  between  the  rich  man  and  the 
poor  ?  Wild  asses  are  the  prey  of  lions  in  the  wilderness  ; 
119 


Wisdom 


Masterpieces  of 


so  poor  men  are  pasture  for  the  rich.  Lowliness  is  an 
abomination  to  a  proud  man ;  so  a  poor  man  is  an  abomi- 
nation to  the  rich.  A  rich  man  when  he  is  shaken  is  held 
up  of  his  friends ;  but  one  of  low  degree  being  down  is 
thrust  away  also  by  his  friends.  When  a  rich  man  is 
fallen,  there  are  many  helpers;  he  speaketh  things  not 
to  be  spoken,  and  men  justify  him :  a  man  of  low  degree 
falleth,  and  men  rebuke  him  withal ;  he  uttereth  wisdom, 
and  no  place  is  allowed  him.  A  rich  man  speaketh,  and 
all  keep  silence;  and  what  he  saith  they  extol  to  the 
clouds :  a  poor  man  speaketh,  and  they  say.  Who  is  this  ? 
and  if  he  stumble,  they  will  help  to  overthrow  him.  Riches 
are  good  that  have  no  sin;  and  poverty  is  evil  in  the 
mouth  of  the  ungodly. 

vi 

The  Wisdom  of  Business  and  the  Wisdom  of  Leisure 

The  wisdom  of  the  scribe  cometh  by  opportunity  of 
leisure;  and  he  that  hath  little  business  shall  become 
wise.  How  shall  he  become  wise  that  holdeth  the  plow, 
that  glorieth  in  the  shaft  of  the  goad,  that  driveth  oxen, 
and  is  occupied  in  their  labours,  and  whose  discourse  is  ot 
the  stock  of  bulls  ?  He  will  set  his  heart  upon  turning  his 
furrows ;  and  his  wakefulness  is  to  give  his  heifers  their 
fodder.    So  is  every  artificer  and  workmaster,  that  passetb 

I20 


Biblical  Literature 


Wisdom 


his  time  by  night  as  by  day;  they  that  cut  gravings  of 
signets,  and  his  diligence  is  to  make  great  variety ;  he  will 
set  his  heart  to  preserve  likeness  in  his  portraiture,  and 
will  be  wakeful  to  finish  his  work.  So  is  the  smith 
sitting  by  the  anvil,  and  considering  the  unwrought  iron ; 
the  vapour  of  the  fire  will  waste  his  flesh,  and  in  the  heat 
of  the  furnace  will  he  wrestle  with  his  work ;  the  noise  of 
the  hammer  will  be  ever  in  his  ear,  and  his  eyes  are  upon 
the  pattern  of  the  vessel ;  he  will  set  his  heart  upon  per- 
fecting his  works,  and  he  will  be  wakeful  to  adorn  them 
perfectly.  So  is  the  potter  sitting  at  his  work,  and  turning 
the  wheel  about  with  his  feet,  who  is  alway  anxiously  set 
at  his  work,  and  all  his  handywork  is  by  number ;  he  will 
fashion  the  clay  with  his  arm,  and  will  bend  its  strength  in 
front  of  his  feet ;  he  will  apply  his  heart  to  finish  the 
glazing,  and  he  will  be  wakeful  to  make  clean  the  furnace. 
All  these  put  their  trust  in  their  hands ;  and  each  becometh 
wise  in  his  own  work.  Without  these  shall  not  a  city  be 
inhabited,  and  men  shall  not  sojourn  nor  walk  up  and  down 
therein.  They  shall  not  be  sought  for  in  the  council  of 
the  people,  and  in  the  assembly  they  shall  not  mount  on 
high,  they  shall  not  sit  on  the  seat  of  the  judge,  and  they 
shall  not  understand  the  covenant  of  judgement ;  neither 
shall  they  declare  instruction  and  judgement,  and  where 
parables  are  they  shall  not  be  found.  But  they  will  main- 
tain the  fabric  of  the  world ;  and  in  the  handywork  of  their 
craft  is  their  prayer. 

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Not  so  he  that  hath  appHed  his  soul,  and  meditateth  in 
the  law  of  the  Most  High.    He  will  seek  out  the  wisdom 
of  all  of  the  ancients,  and  will  be  occupied  in  prophecies.  ; 
He  will  keep  the  discourse  of  the  men  of  renown,  and  will 
enter  in  amidst  the  subtilties  of  parables.    He  will  seek 
out  the  hidden  meaning  of  proverbs,  and  be  conversant  in 
the  dark  sayings  of  parables.    He  will  serve  among  great 
men,  and  appear  before  him  that  ruleth.    He  will  travel 
through  the  land  of  strange  nations ;  for  he  hath  tried 
good  things  and  evil  among  men.    He  will  apply  his 
heart  to  resort  early  to  the  Lord  that  made  him,  and  will 
make  supplication  before  the  Most  High,  and  will  open  ' 
his  mouth  in  prayer,  and  will  make  supplication  for  his  . 
sins.    If  the  great  Lord  will,  he  shall  be  filled  with  the 
spirit  of  understanding :  he  shall  pour  forth  the  words  of 
his  wisdom,  and  in  prayer  give  thanks  unto  the  Lord.  He 
shall  direct  his  counsel  and  knowledge,  and  in  his  secrets 
shall  he  meditate.    He  shall  shew  forth  the  instruction 
which  he  hath  been  taught,  and  shall  glory  in  the  law  of 
the  covenant  of  the  Lord.    Many  shall  commend  his 
understanding,  and  so  long  as  the  world  endureth,  it  shall 
not  be  blotted  out ;  his  memorial  shall  not  depart,  and  his  I 
name  shall  live  from  generation  to  generation;  nations  I 
shall  declare  his  wisdom,  and  the  congregation  shall  tell  | 
out  his  praise.    If  he  continue,  he  shall  leave  a  greater  J 
name  than  a  thousand :  and  if  he  die,  he  addeth  thereto.  Ji 

Z22  9 


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Wisdom 


vii 

Life  as  a  Joy  shadowed  by  the  Judgment 

An  Essay  with  a  Sonnet 

Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for  the 
eyes  to  behold  the  sun.  Yea,  if  a  man  live  many  years,  let 
him  rejoice  in  them  all ;  and  remember  the  days  of  dark- 
ness, for  they  shall  be  many.  All  that  cometh  is  vanity. 
Rejoice,  O  young  man,  in  thy  youth  ;  and  let  thy  heart  cheer 
thee  in  the  days  of  thy  youth,  and  walk  in  the  ways  of  thine 
heart,  and  in  the  sight  of  thine  eyes :  but  know  thou,  that 
for  all  these  things  God  will  bring  thee  into  judgement. 
Therefore  remove  sorrow  from  thy  heart,  and  put  away  evil 
from  thy  flesh  :  for  youth  and  the  prime  of  life  are  vanity. 

The  Coming  of  the  Evil  Days 

Remember  also  thy  Creator  in  the  days  of  thy  youth : 

Or  ever  the  evil  days  come, 
And  the  years  draw  nigh, 

When  thou  shalt  say,  I  have  no  pleasure  in  them  : 

Or  ever  the  sun, 

And  the  light. 

And  the  moon. 

And  the  stars. 
Be  darkened. 

And  the  clouds  return  after  the  rain: 
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In  the  days  when  the  keepers  of  the  house  shall  tremble, 

And  the  strong  men  shall  bow  themselves, 

And  the  grinders  cease  because  they  are  few, 

And  those  that  look  out  of  the  windows  be  darkened, 

And  the  doors  shall  be  shut  in  the  street ; 

When  the  sound  of  the  grinding  is  low, 

And  one  shall  rise  up  at  the  voice  of  a  bird, 

And  all  the  daughters  of  music  shall  be  brought  low ; 

Yea,  they  shall  be  afraid  of  that  which  is  high. 
And  terrors  shall  be  in  the  way ; 

And  the  almond  tree  shall  blossom, 
And  the  grasshopper  shall  be  a  burden, 
And  the  caperberry  shall  burst  : 

Because  man  goeth  to  his  long  home. 
And  the  mourners  go  about  the  streets: 

Or  ever  the  silver  cord  be  loosed. 

Or  the  golden  bowl  be  broken, 

Or  the  pitcher  be  broken  at  the  fountain. 

Or  the  wheel  broken  at  the  cistern : 

And  the  dust  return  to  the  earth. 

As  it  was ; 
And  the  spirit  return  unto  God 

Who  gave  it. 

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SOATJVETS* 

i 

The  Sluggard 

Go  to  the  ant,  thou  Sluggard ; 
Consider  her  ways,  and  be  wise : 

Which  having  no  chief, 

Overseer, 

Or  ruler, 

Provideth  her  meat  in  the  summer. 
And  gathereth  her  food  in  the  harvest. 

How  long  wilt  thou  sleep,  O  Sluggard? 
When  wilt  thou  arise  out  of  thy  sleep  ? 

"  Yet  a  little  sleep, 

A  little  slumber, 

A  little  folding  of  the  hands  to  sleep"  — 
So  shall  thy  poverty  come  as  a  robber, 
And  thy  want  as  an  armed  man! 


*  For  the  difference  of  form  between  the  Hebrew  and  the  modern  sonnet 
see  Notes,  page  255. 

"5 


Wisdom 


^  Masterpieces  of 


U 

The  Mourning  for  the  Fool 

Weep  for  the  dead, 

For  light  hath  failed  him ; 
And  weep  for  a  fool, 

For  understanding  hath  failed  him : 

Weep  more  sweetly  for  the  dead, 
Because  he  hath  found  rest ; 
But  the  life  of  the  fool 

Is  worse  than  death. 

Seven  days  are  the  days  of  mourning  for  the  dead : 

But  for  a  fool  and  an  ungodly  man,  all  the  days  of  his  life. 


The  Two  Paths 

Hear,  O  my  son,  and  receive  my  sayings ; 

And  the  years  of  thy  life  shall  be  many. 

I  have  taught  thee  in  the  way  of  wisdom ; 

I  have  led  thee  in  paths  of  uprightness. 

When  thou  goest,  thy  steps  shall  not  be  straitened; 

And  if  thou  runnest,  thou  shalt  not  stumble. 

I2§ 


Biblical  Literature  B^*- 


Wisdom 


Take  fast  hold  of  instruction ; 

Let  her  not  go : 

Keep  her; 

For  she  is  thy  life. 

Enter  not  into  the  path  of  the  wicked, 
And  walk  not  in  the  way  of  evil  men. 

Avoid  it, 

Pass  not  by  it ; 

Turn  from  it, 

And  pass  on. 

For  they  sleep  not,  except  they  have  done  mischief ; 
And  their  sleep  is  taken  away,  unless  they  cause  some  to 
fall. 

For  they  eat  the  bread  of  wickedness, 
And  drink  the  wine  of  violence. 

But  the  path  of  the  righteous  is  as  the  light  of  dawn. 
That  shineth  more  and  more  unto  the  perfect  day. 

The  way  of  the  wicked  is  as  darkness ; 
They  know  not  at  what  they  stumble. 

iv 

The  Creator  has  made  Wisdom  the  Supreme  Prize 

My  son,  despise  not  the  chastening  of  the  Lord  ; 
Neither  be  weary  of  his  reproof : 

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For  whom  the  Lord  loveth  he  reproveth ; 
Even  as  a  father  the  son  in  whom  he  delighteth. 

Happy  is  the  man  that  findeth  wisdom, 

And  the  man  that  getteth  understanding. 

For  the  merchandise  of  it  is  better  than  the  merchan- 
dise of  silver, 

And  the  gain  thereof  than  line  gold. 

She  is  more  precious  than  rubies : 

And  none  of  the  things  thou  canst  desire  are  to  be 
compared  unto  her. 

Length  of  days  is  in  her  right  hand ; 
In  her  left  hand  are  riches  and  honour. 
Her  ways  are  ways  of  pleasantness, 
And  all  her  paths  are  peace. 

She  is  a  tree  of  life  to  them  that  lay  hold  upon  her : 
And  happy  is  every  one  that  retaineth  her. 

The  Lord  by  wisdom  founded  the  earth ; 
By  understanding  he  established  the  heavens. 
By  his  knowledge  the  depths  were  broken  up, 
And  the  skies  drop  down  the  dew. 

128 


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Wisdom 


V 

Watchfulness  of  Lips  and  Heart 

Who  shall  set  a  watch  over  my  mouth, 
And  a  seal  of  shrewdness  upon  my  lips, 
That  I  fall  not  from  it. 
And  that  my  tongue  destroy  me  not? 

O  Lord,  Father  and  Master  of  my  life, 
Abandon  me  not  to  their  counsel : 
Suffer  me  not  to  fall  by  them. 

Who  will  set  scourges  over  my  thought. 

And  a  discipline  of  wisdom  over  mine  heart? 
That  they  spare  me  not  for  mine  ignorances, 

And  my  heart  pass  not  by  their  sins : 
That  mine  ignorances  be  not  multiplied, 

And  my  sins  abound  not  ^ 
And  I  shall  fall  before  mine  adversaries, 

And  mine  enemy  rejoice  over  me? 

O  Lord,  Father  and  God  of  my  life, 
Give  me  not  a  proud  look. 

And  turn  away  concupiscence  from  me. 
Let  not  greediness  and  chambering  overtake  me, 

And  give  me  not  over  to  a  shameless  mind. 
K  129 


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vi 

Wisdom  and  the  Fear  of  the  Lord 

All  wisdom  cometh  from  the  Lord, 
And  is  with  him  for  ever. 

The  sand  of  the  seas, 
And  the  drops  of  rain, 
And  the  days  of  eternity,  who  shall  number? 
The  height  of  the  heaven. 
And  the  breadth  of  the  earth,  and  the  deep. 
And  wisdom,  who  shall  search  them  out  ? 
Wisdom  hath  been  created  before  all  things. 
And  the  understanding  of  prudence  from  everlasting. 

To  whom  hath  the  root  of  wisdom  been  revealed? 
And  who  hath  known  her  shrewd  counsels  ? 
There  is  one  wise. 
Greatly  to  be  feared. 
The  Lord  sitting  upon  his  throne : 
He  created  her. 
And  saw,  and  numbered  her. 
And  poured  her  out  upon  all  his  works. 
She  is  with  all  flesh  according  to  his  gift ; 
And  he  gave  her  freely  to  them  that  love  him. 
130 


Biblical   Literature  ^ 


Wisdom 


The  fear  of  the  Lord 
Is  glory  and  exultation, 
And  gladness,  and  a  crown  of  rejoicing. 

The  fear  of  the  Lord 
Shall  delight  the  heart. 

And  shall  give  gladness,  and  joy,  and  length  of  days. 

Whoso  feareth  the  Lord, 

It  shall  go  well  with  him  at  the  last. 

And  in  the  day  of  his  death  he  shall  be  blessed. 

To  fear  the  Lord 

Is  the  beginning  of  wisdom ; 

And  it  was  created  together  with  the  faithful  in  the  womb. 
With  men  she  laid  an  eternal  foundation ; 
And  with  their  seed  shall  she  be  had  in  trust. 

To  fear  the  Lord 

Is  the  fulness  of  wisdom ; 

And  she  satiateth  men  with  her  fruits. 

She  shall  fill  all  her  house  with  desirable  things, 

And  her  garners  with  her  produce. 

The  fear  of  the  Lord 
Is  the  crown  of  wisdom, 
Making  peace  and  perfect  health  to  flourish. 

131 


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Masterpieces  of 


He  both  saw  and  numbered  her ; 

He  rained  down  skill  and  knowledge  of  understanding, 
And  exalted  the  honour  of  them  that  hold  her  fast. 
To  fear  the  Lord 

Is  the  root  of  wisdom ; 

And  her  branches  are  length  of  days. 

vii 

Wisdom  and  the  Strange  Woman 
I 

My  son,  keep  my  words. 

And  lay  up  my  commandments  with  thee. 
Keep  my  commandments,  and  live ; 

And  my  law,  as  the  apple  of  thine  eye.  .  » 

Bind  them  upon  thy  fingers ; 

Write  them  upon  the  table  of  thine  heart. 
Say  unto  Wisdom,  Thou  art  my  sister ; 

And  call  Understanding  thy  kinswoman : 
That  they  may  keep  thee  from  the  Strange  Woman, 

From  the  stranger  which  flattereth  with  her  words. 

2 

For  at  the  window  of  my  house 
I  looked  forth  through  my  lattice ; 

132 


Biblical  Literature 


Wisdom 


And  I  beheld  among  the  simple  ones, 
I  discerned  among  the  youths, 

A  young  man, 

Void  of  understanding. 

Passing  through  the  street  near  her  corner, 

And  he  went  the  way  to  her  house ; 

In  the  twilight,  in  the  evening  of  the  day, 

In  the  blackness  of  night  and  the  darkness ; 
And  behold,  there  met  him  a  Woman 
With  the  attire  of  an  harlot,  and  wily  of  heart. 

She  is  clamorous  and  wilful ; 

Her  feet  abide  not  in  her  house  ; 

Now  she  is  in  the  streets,  now  in  the  broad  places, 

And  lieth  in  wait  at  every  corner. 
So  she  caught  him,  and  kissed  him, 
With  an  impudent  face  she  said  unto  him : 

"  Sacrifices  of  peace  offerings  are  with  me ; 
This  day  have  I  paid  my  vows ; 

Therefore  came  I  forth  to  meet  thee, 
Diligently  to  seek  thy  face, 

And  I  have  found  thee. 
I  have  spread  my  couch  with  carpets  of  tapestry, 
With  striped  cloths  of  the  yarn  of  Egypt ; 
I  have  perfumed  my  bed 
With  myrrh,  aloes,  and  cinnamon. 

133 


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Masterpieces  of 


Come,  let  us  take  our  fill  of  love 
Until  the  morning ; 

Let  us  solace  ourselves  with  loves ; 
For  the  goodman  is  not  at  home, 
He  is  gone  a  long  journey  : 
He  hath  taken  a  bag  of  money  with  him ; 
He  will  come  home  at  the  full  moon." 

With  her  much  fair  speech  she  causeth  him  to  yield, 
With  the  flattering  of  her  lips  she  forceth  him  away. 

He  goeth  after  her  straightway. 
As  an  ox  goeth  to  the  slaughter, 
Or  as  one  in  fetters  to  the  correction  of  the  fool ; 

Till  an  arrow  strike  through  his  liver ; 
As  a  bird  hasteth  to  the  snare. 
And  knoweth  not  that  it  is  for  his  life. 

3 

Now  therefore,  my  sons,  hearken  unto  me, 

And  attend  to  the  words  of  my  mouth. 
Let  not  thine  heart  decline  to  her  ways, 

Go  not  astray  in  her  paths. 
For  she  hath  cast  down  many  wounded : 

Yea,  all  her  slain  are  a  mighty  host. 
Her  house  is  the  way  to  Sheol, 

Going  down  to  the  chambers  of  death.  ; 
134 


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Wisdom 


4 

Doth  not  Wisdom  cry, 
And  Understanding  put  forth  her  voice  ? 
In  the  top  of  high  places  by  the  way, 
Where  the  paths  meet, 

She  standeth ; 
Beside  the  gates,  at  the  entry  of  the  city, 
At  the  coming  in  at  the  doors. 

She  crieth  aloud : 

Unto  you,  O  men,  I  call ; 

And  my  voice  is  to  the  sons  of  men. 

O  ye  simple,  understand  subtilty ; 

And  ye  fools,  be  ye  of  an  understanding  heart. 

Hear,  for  I  will  speak  excellent  things ; 

And  the  opening  of  my  lips  shall  be  right  things. 

For  my  mouth  shall  utter  truth  ; 

And  wickedness  is  an  abomination  to  my  lips. 

All  the  words  of  my  mouth  are  righteousness ; 
There  is  nothing  crooked  or  perverse  in  them. 
They  are  all  plain  to  him  that  understandeth. 
And  right  to  them  that  find  knowledge 
Receive  my  instruction,  and  not  silver ; 
And  knowledge  rather  than  choice  gold. 

For  wisdom  is  better  than  rubies  ; 

And  all  the  things  that  may  be  desired  are  not  to  be 
compared  unto  her. 

135 


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Masterpieces  of 


5 

I  Wisdom  have  made  subtilty  my  dwelling, 
And  find  out  knowledge  and  discretion. 

The  fear  of  the  Lord  is  to  hate  evil ; 
Pride  and  arrogancy, 
And  the  evil  way, 
And  the  froward  mouth,  do  I  hate. 

Counsel  is  mine, 

And  sound  knowledge ; 
I  am  understanding, 

I  have  might.  ^ 

By  me  kings  reign. 
And  princes  decree  justice ; 
By  me  princes  rule, 

And  nobles,  even  all  the  judges  of  the  earth. 
I  love  them  that  love  me ; 

And  those  that  seek  me  diligently  shall  find  me. 

Riches  and  honour  are  with  me ; 
Durable  riches  and  righteousness ; 
My  fruit  is  better  than  gold,  yea,  than  fine  gold ; 
And  my  revenue  than  choice  silver. 

136 


Biblical  Literature  8«- 


Wisdom 


I  walk  in  the  way  of  righteousness, 

In  the  midst  of  the  paths  of  judgement : 
That  I  may  cause  those  that  love  me  to  inherit  sub- 
stance, 

And  that  I  may  fill  their  treasuries. 

6 

The  Lord  formed  me  in  the  beginning  of  his  way, 
Before  his  works  of  old. 

I  was  set  up  from  everlasting,  from  the  beginning. 
Or  ever  the  earth  was. 

When  there  were  no  depths,  I  was  brought  forth, 
When  there  were  no  fountains  abounding  with  water. 

Before  the  mountains  were  settled. 
Before  the  hills,  was  I  brought  forth  : 
While  as  yet  he  had  not  made  the  earth. 
Nor  the  fields. 

Nor  the  beginning  of  the  dust  of  the  world. 

When  he  established  the  heavens,  I  was  there : 
When  he  set  a  circle  upon  the  face  of  the  deep : 
When  he  made  firm  the  skies  above : 
When  the  fountains  of  the  deep  became  strong : 
When  he  gave  to  the  sea  its  bound, 
That  the  waters  should  not  transgress  his  command- 
ment : 

137 


Masterpieces  of  Biblical  Literature 


When  he  marked  out  the  foundations  of  the  earth, 
Then  I  was  by  him, 
As  a  master  workman, 
And  I  was  daily  his  delight, 
Sporting  always  before  him ; 
Sporting  in  his  habitable  earth  ; 
And  my  delight  was  with  the  sons  of  men. 

7 

Now  therefore,  my  sons,  hearken  unto  me : 

For  blessed  are  they  that  keep  my  ways. 
Hear  instruction,  and  be  wise, 

And  refuse  it  not.  * 
Blessed  is  the  man  that  heareth  me,  watching  daily  at 
my  gates. 

Waiting  at  the  posts  of  my  doors. 
For  whoso  findeth  me  findeth  life, 

And  shall  obtain  favour  of  the  Lord  ; 
But  he  that  sinneth  against  me  wrongeth  his  own  soul ; 

All  they  that  hate  me  love  death. 

138 


Lyrics 


/ 

AN-  ELEGY  OF  A  BROKEN-  HEART 
I 

Let  the  day  perish  wherein  I  was  born ; 

And  the  night  which  said,  There  is  a  man  child  conceived! 

Let  that  day  be  darkness ; 
Let  not  God  regard  it  from  above, 
Neither  let  the  light  shine  upon  it ! 
Let  darkness  and  the  shadow  of  death  claim  it  for  their 
own ; 

Let  a  cloud  dwell  upon  it ; 

Let  all  that  maketh  black  the  day  terrify  it ! 

As  for  that  night,  let  thick  darkness  seize  upon  it ; 
Let  it  not  rejoice  among  the  days  of  the  year ; 
Let  it  not  come  into  the  number  of  the  months ! 
Lo,  let  that  night  be  barren ; 
Let  no  joyful  voice  come  therein! 
Let  them  curse  it  that  curse  the  day. 
Who  are  ready  to  rouse  up  leviathan  ! 
Let  the  stars  of  the  twilight  thereof  be  dark  ! 
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Let  it  look  for  light,  but  have  none  ; 

Neither  let  it  behold  the  eyelids  of  the  morning : 

Because  it  shut  not  up  the  doors  of  my  mother's  womb, 
Nor  hid  trouble  from  mine  eyes  ! 


Why  died  I  not  from  the  womb? 

Why  did  I  not  give  up  the  ghost  when  I  came  out  of  th^ 
belly? 

Why  did  the  knees  receive  me? 

Or  why  the  breasts,  that  I  should  suck? 

For  now  should  I  have  lien  down  and  been  quiet ; 
I  should  have  slept ;  then  had  I  been  at  rest, 

With  kings  and  counsellors  of  the  earth, 

Which  built  solitary  piles  for  themselves ; 

Or  with  princes  that  had  gold. 

Who  filled  their  houses  with  silver ; 
Or  as  an  hidden  untimely  birth  I  had  not  been ; 
As  infants  which  never  saw  light. 

There  the  wicked  cease  from  troubling ; 

And  there  the  weary  be  at  rest. 

There  the  prisoners  are  at  ease  together ; 

They  hear  not  the  voice  of  the  taskmaster. 

The  small  and  great  are  there ; 

And  the  servant  is  free  from  his  master. 

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Wherefore  is  light  given  to  him  that  is  in  misery, 
And  life  unto  the  bitter  in  soul  ? 

Which  long  for  death,  but  it  cometh  not ; 

And  dig  for  it  more  than  for  hid  treasures ; 

Which  rejoice  exceedingly, 

And  are  glad  when  they  can  find  the  grave. 
Why  is  light  given  to  a  man  whose  way  is  hid, 
And  whom  God  hath  hedged  in  ? 

For  my  sighing  cometh  before  I  eat. 

And  my  roarings  are  poured  out  like  water. 

For  the  thing  which  I  fear  cometh  upon  me, 

And  that  which  I  am  afraid  of  cometh  unto  me. 

I  am  not  at  ease,  neither  am  I  quiet. 

Neither  have  I  rest:  but  trouble  cometh! 

// 

THE  CREATOR'S  JOY  IN  HIS  CREATION 

Where  wast  thou  when  I  laid  the  foundations  of  the  earth  ? 

 Declare,  if  thou  hast  understanding  

Who  determined  the  measures  thereof,  if  thou  knowest  ? 
Or  who  stretched  the  line  upon  it  ? 
Whereupon  were  the  foundations  thereof  fastened? 
Or  who  laid  the  corner  stone  thereof ; 

When  the  morning  stars  sang  together, 
And  all  the  sons  of  God  shouted  for  joy  ? 
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Or  who  shut  up  the  sea  with  doors, 

When  it  brake  forth,  and  issued  out  of  the  womb ; 

When  I  made  the  cloud  the  garment  thereof, 

And  thick  darkness  a  swaddling  band  for  it, 

And  prescribed  for  it  my  decree, 

And  set  bars  and  doors, 

And  said,  "  Hitherto  shalt  thou  come,  but  no  further ; 

And  here  shall  thy  proud  waves  be  stayed  ? " 
Hast  thou  commanded  the  morning  since  thy  days  began, 
And  caused  the  dayspring  to  know  its  place ; 

That  it  might  take  hold  of  the  ends  of  the  earth, 

And  the  wicked  be  shaken  out  of  it  ? 

It  is  changed  as  clay  under  the  seal ; 

And  all  things  stand  forth  as  a  garment : 

And  from  the  wicked  their  light  is  withholden, 

And  the  high  arm  is  broken. 
Hast  thou  entered  into  the  springs  of  the  sea? 
Or  hast  thou  walked  in  the  recesses  of  the  deep? 
Have  the  gates  of  death  been  revealed  unto  thee  ? 
Or  hast  thou  seen  the  gates  of  the  shadow  of  death? 
Hast  thou  comprehended  the  breadth  of  the  earth  ? 

 Declare,  if  thou  knowest  it  all  

Where  is  the  way  to  the  dwelling  of  light. 
And  as  for  darkness,  where  is  the  place  thereof ; 
That  thou  shouldest  take  it  to  the  bound  thereof, 
And  that  thou  shouldest  discern  the  paths  to  the  house 
thereof  ? 

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 Doubtless,  thou  knowest,  for  thou  wast  then  born, 

And  the  number  of  thy  days  is  great !  

Hast  thou  entered  the  treasuries  of  the  snow, 
Or  hast  thou  seen  the  treasuries  of  the  hail, 

Which  I  have  reserved  against  the  time  of  trouble, 

Against  the  day  of  battle  and  war? 
By  what  way  is  the  light  parted. 
Or  the  east  wind  scattered  upon  the  earth  ? 
Who  hath  cleft  a  channel  for  the  waterflood, 
Or  a  way  for  the  lightning  of  the  thunder ; 

To  cause  it  to  rain  on  a  land  where  no  man  is ; 

On  the  wilderness,  wherein  there  is  no  man ; 

To  satisfy  the  waste  and  desolate  ground ; 

And  to  cause  the  tender  grass  to  spring  forth  ? 
Hath  the  rain  a  father? 
Or  who  hath  begotten  the  drops  of  dew  ? 
Out  of  whose  womb  came  the  ice  ? 
And  the  hoary  frost  of  heaven,  who  hath  gendered  it? 

The  waters  are  hidden  as  with  stone. 

And  the  face  of  the  deep  is  frozen. 
Canst  thou  bind  the  cluster  of  the  Pleiades, 
Or  loose  the  bands  of  Orion  ? 

Canst  thou  lead  forth  the  signs  of  the  Zodiac  in  their 
season? 

Or  canst  thou  guide  the  Bear  with  her  train? 
Knowest  thou  the  ordinances  of  the  heavens? 
Canst  thou  establish  the  dominion  thereof  in  the  earth  ? 
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Canst  thou  lift  up  thy  voice  to  the  clouds, 

That  abundance  of  waters  may  cover  thee  ? 

Canst  thou  send  forth  lightnings,  that  they  may  go, 

And  say  unto  thee,  Here  we  are? 

Who  hath  put  wisdom  in  the  inward  parts  ? 

Or  who  hath  given  understanding^ to  the  mind? 

Who  can  number  the  clouds  by  wisdom? 

Or  who  can  pour  out  the  bottles  of  heaven, 

When  the  dust  runneth  into  a  mass. 

And  the  clods  cleave  fast  together? 
Wilt  thou  hunt  the  prey  for  the  lioness  ? 
Or  satisfy  the  appetite  of  the  young  lions. 

When  they  couch  in  their  dens. 

And  abide  in  the  covert  to  lie  in  wait? 
Who  provideth  for  the  raven  his  food, 

When  his  young  ones  cry  unto  God, 

And  wander  for  lack  of  meat? 
Knowest  thou  the  time  when  the  wild  goats  of  the  rock 

bring  forth  ? 
Or  canst  thou  mark  when  the  hinds  do  calve? 
Canst  thou  number  the  months  that  they  fulfil  ? 
Or  knowest  thou  the  time  when  they  bring  forth  ? 

They  bow  themselves,  they  bring  forth  their  young, 

They  cast  out  their  sorrows. 

Their  young  ones  are  in  good  liking, 

They  grow  up  in  the  open  field; 

They  go  forth,  and  return  not  again. 

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Who  hath  sent  out  the  wild  ass  free? 

Or  who  hath  loosed  the  bands  of  the  wild  ass? 
Whose  house  I  have  made  the  wilderness, 
And  the  salt  land  his  dwelling  place ; 
He  scorneth  the  tumult  of  the  city, 
Neither  heareth  he  the  shoutings  of  the  driver. 
The  range  of  the  mountains  is  his  pasture. 
And  he  searcheth  after  every  green  thing. 

Will  the  wild-ox  be  content  to  serve  thee? 

Or  will  he  abide  by  thy  crib? 

Canst  thou  bind  the  wild-ox  with  his  band  in  the 
furrow  ? 

Or  will  he  harrow  the  valleys  after  thee? 
Wilt  thou  trust  him,  because  his  strength  is  great? 
Or  wilt  thou  leave  to  him  thy  labour? 
Wilt  thou  confide  in  him,  that  he  will  bring  home  thy 
seed. 

And  gather  the  corn  of  thy  threshing-floor? 

The  wing  of  the  ostrich  rejoiceth ; 

But  are  her  pinions  and  feathers  kindly? 
For  she  leaveth  her  eggs  on  the  earth, 
And  warmeth  them  in  the  dust, 
And  forgetteth  that  the  foot  may  crush  them, 
Or  that  the  wild  beast  may  trample  them. 
She  is  hardened  against  her  young  ones,  as  if  they 

were  not  hers : 
Though  her  labour  be  in  vain,  she  is  without  fear ; 
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Because  God  hath  deprived  her  of  wisdom, 

Neither  hath  he  imparted  to  her  understanding. 

What  time  she  lifteth  up  herself  on  high, 

She  scorneth  the  horse  and  his  rider. 
Hast  thou  given  the  horse  his  might  ? 
Hast  thou  clothed  his  neck  with  the  quiv/ering  mane? 
Hast  thou  made  him  to  leap  as  a  locust? 

The  glory  of  his  snorting  is  terrible. 

He  paweth  in  the  valley,  and  rejoiceth  in  his  strength : 

He  goeth  out  to  meet  the  armed  men. 

He  mocketh  at  fear  and  is  not  dismayed ; 

Neither  turneth  he  back  from  the  sword. 

The  quiver  rattleth  against  him, 

The  flashing  spear  and  the  javelin. 

He  swalloweth  the  ground  with  fierceness  and  rage ; 

Neither  standeth  he  still  at  the  voice  of  the  trumpet. 

As  oft  as  the  trumpet  soundeth  he  saith.  Aha! 

And  he  smelleth  the  battle  afar  off. 

The  thunder  of  the  captains,  and  the  shouting. 
Doth  the  hawk  soar  by  thy  wisdom, 
And  stretch  her  wings  toward  the  south  ? 
Doth  the  eagle  mount  up  at  thy  command, 
And  make  her  nest  on  high  ? 

She  dwelleth  on  the  rock,  and  hath  her  lodging 
there, 

Upon  the  crag  of  the  rock  and  the  strong  hold. 
From  thence  she  spieth  out  the  prey ; 

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Her  eyes  behold  it  afar  off. 

Her  young  ones  also  suck  up  blood : 

And  where  the  slain  are,  there  is  she. 

/// 

SONG  OF  MOSES  AND  MIRIAM 

TUTTI 

I  will  sing  unto  the  Lord  ^  for  he  hath  triumphed  gloriously : 
The  horse  and  his  rider  hath  he  thrown  into  the  sea* 

The  Lord  is  my  strength  and  song, 
And  he  is  become  my  salvation : 

This  is  my  God,  and  I  will  praise  him ; 
My  father's  God,  and  I  will  exalt  him. 

1 

Men 

The  Lord  is  a  man  of  war : 

The  Lord  is  his  name. 
Pharaoh's  chariots  and  his  host  hath  he  cast  into  the  sea  J 

And  his  chosen  captains  are  sunk  in  the  Red  Sea. 
The  deeps  cover  them : 

They  went  down  into  the  depths  like  a  stone. 
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Women 

Sing  ye  to  the  Lord^  for  he  hath  triumphed  gloriously : 
The  horse  and  his  rider  hath  he  thrown  into  the  sea, 

2 

Men 

Thy  right  hand,  O  Lord,  is  glorious  in  power, 

Thy  right  hand,  O  Lord,  dasheth  in  pieces  the  enemy. 
And  in  the  greatness  of  thine  excellency  thou  overthrowest 
them  that  rise  up  against  thee : 
Thou  sendest  forth  thy  wrath,  it  consumeth  them  as 
stubble. 

And  with  the  blast  of  thy  nostrils  the  waters  were  piled  up, 

The  floods  stood  upright  as  an  heap ; 

The  deeps  were  congealed  in  the  heart  of  the  sea. 
The  enemy  said,  I  will  pursue,  I  will  overtake,  I  will  divide 
the  spoil : 

My  lust  shall  be  satisfied  upon  them  ; 

I  will  draw  my  sword,  my  hand  shall  destroy  them. 
Thou  didst  blow  with  thy  wind,  the  sea  covered  them : 

They  sank  as  lead  in  the  mighty  waters. 

Women 

Sing  ye  to  the  Lord,  for  he  hath  triumphed  gloriously : 
The  horse  and  his  rider  hath  he  thrown  into  the  sea, 
ISO 


Biblical  Literature  S»- 


Lyrics 


3 

Men 

Who  is  like  unto  thee,  O  Lord,  among  the  gods? 

Who  is  like  thee,  glorious  in  holiness, 

Fearful  in  praises,  doing  wonders? 
Thou  stretchedst  out  thy  right  hand. 

The  earth  swallowed  them. 
Thou  in  thy  mercy  hast  led  the  people  which  thou  hast 
redeemed : 

Thou  hast  guided  them  in  thy  strength  to  thy  holy 
habitation. 
The  peoples  have  heard,  they  tremble : 

Pangs  have  taken  hold  on  the  inhabitants  of  Philistia. 
Then  were  the  dukes  of  Edom  amazed ; 

The  mighty  men  of  Moab,  trembling  taketh  hold 
upon  them : 

All  the  inhabitants  of  Canaan  are  melted  away. 

Terror  and  dread  falleth  upon  them ; 
By  the  greatness  of  thine  arm  they  are  as  still  as  a 
stone ; 

Till  thy  people  pass  over,  O  Lord, 
Till  the  people  pass  over  which  thou  hast  purchased. 
Thou  shalt  bring  them  in,  and  plant  them  in  the  mountain 

of  thine  inheritance, 
The  place,  O  Lord,  which  thou  hast  made  for  thee  to 

dwell  in, 

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The  sanctuary,  O   Lord,  which  thy  hands  have 
established. 
The  Lord  shall  reign  for  ever  and  ever. 

Women 

Sing  ye  to  the  Lord,  for  he  hath  triumphed  gloriously : 
The  horse  and  his  rider  hath  he  thrown  into  the  sea. 


IV 


DEBORAH'S  SOJVG 

Men,        For  that  the  leaders  took  the  lead  in  Israel — 
Women .    For  that  the  people  offered  themselves  willingly  — 
Tutti,  Bless  ye  the  Lord  ! 

Prelude 

Men*        Hear,  O  ye  kings  — 
Women,  Give  ear,  O  ye  princes  — 

Men,        I,  even  I,  will  sing  unto  the  Lord  — 
Women,  I  will  sing  praise  to  the  Lord,  the  God  of 

Israel. 

Tutti,       Lord,  when  thou  wentest  forth  out  of  Seir, 

When  thou  marchedst  out  of  the  field  of 
Edom, 

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The  earth  trembled,  the  heavens  also  dropped, 

Yea,  the  clouds  dropped  water. 
The  mountains  flowed  down  at  the  presence  of 
the  Lord, 

Even  yon  Sinai  at  the  presence  of  the 
Lord,  the  God  of  Israel. 


I.  The  Desolation 

Men,         In  the  days  of  Shamgar  the  son  of  Anath, 
In  the  days  of  Jael, 
The  highways  were  unoccupied. 

And  the  travellers  walked  through 
byways ; 
The  rulers  ceased  in  Israel, 
They  ceased  — 
Women,    Until  that  I,  Deborah,  arose. 

That  I  arose  a  mother  in  Israel. 
They  chose  new  gods  ; 

Then  was  war  in  the  gates : 
Was  there  a  shield  or  spear  seen 

Among  forty  thousand  in  Israel  ? 

Men,         My  hea?'t  is  toward  the  gover?tors  of  Israel — 
Women.     Ye  that  offered  yourselves  willingly  among  the 

people  — 
Tutti,  Bless  ye  the  L  ord  I 

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Lyrics 

Men, 

Women » 
Tuttu 

Tutti. 
{Men. 
Women, 

Tutti. 

Women, 

Men. 

Women. 

Men. 


Masterpieces  of 

Tell  ofit^ye  that  ridt  on  white  asses. 
Ye  that  sit  on  rich  carpets^ 

And  ye  that  walk  by  the  way :  — 
J^ar  from  the  noise  of  archers, 

In  the  places  of  drawing  water :  — 
There  shall  they  rehearse  the  righteous  acts  of 
the  Lord, 

Even  the  righteous  acts  of  his  rule  in  Israel. 


2,  The  Muster 

Then  the  people  of  the  Lord  went  down  to  the 

gates  — 
Awake,  awake,  Deborah, 

Awake,  awake,  utter  a  song:  — 
Arise,  Barak, 

And  lead  thy  captivity  captive,  thou  son  of 
Abinoam,) 
Then  came  down  a  remnant  of  the  nobles, 

The  people  of  the  Lord  came  down  for  me 
against  the  mighty. 
Out  of  Ephraim  came  down  they  whose  root  is 
in  Amalek  — 
After  thee,  Benjamin,  among  thy  peoples  — 
Out  of  Machir  came  down  governors  — 

And  out  of  Zebulun  they  that  handle  the 
marshal's  staff — 


Biblical  Literature  8*^ 


Lyrics 


Women.    And  the  princes  of  Issachar  were  with  Debo- 
rah— 

Men.        As  was  Issachar,  so  was  Barak : 

Tutti,  Into  the  valley  they  rushed  forth  at  his  feet. 

Men,         By  the  watercourses  of  Reuben 

There  were  great  resolves  of  heart. 

Women.    Why  satest  thou  among  the  sheepfolds, 
To  hear  the  pipings  for  the  flocks  ? 

Men,        At  the  watercourses  of  Reuben 

There  were  great  searchings  of  heart! 

Women,    Gilead  abode  beyond  Jordan  — 

Men.  And  Dan,  why  did  he  remain  in  ships?  — 

Women.    Asher  sat  still  at  the  haven  of  the  sea, 

And  abode  by  his  creeks. 
Men.        Zebulun  was  a  people  that  jeoparded  their  lives 
unto  the  death, 
And  Naphtali  upon  the  high  places  of  the 
field. 


3.  The  Battle  and  Rout 
Strophe 

Men,        The  kings  came  and  fought ; 

Then  fought  the  kings  of  Canaan, 
In  Taanach  by  the  waters  of  Megiddo  :• 
They  took  no  gain  of  money! 


Lyrics 


^  Masterpieces  of 


Antistrophe 

Women*    They  fought  from  heaven, 

The  stars  in  their  courses  fought  against 
Sisera. 

The  river  Kishon  swept  them  away,  — 
That  ancient  river,  the  river  Kishon  I 

Strophe 

Men.        O  my  soul,  march  on  with  strength! 

Then  did  the  horsehoofs  stamp 
By  reason  of  the  pransings, 

The  pransing3  of  their  strong  ones. 

Antistrophe 

Women.    Curse  ye  Meroz,  said  the  angel  of  the  Lord, 

Curse  ye  bitterly  the  inhabitants  thereof; 
Because  they  came  not  to  the  help  of  the  Lord, 
To  the  help  of  the  Lord  against  the  mighty! 

4.  The  Retribution 
Strophe 

Men.        Blessed  above  women  shall  Jael  be,  the  wife  of 
Heber  the  Kenite, 
Blessed  shall  she  be  above  women  in  the 
tent! 

He  asked  water,  and  she  gave  him  milk ; 
She  brought  him  butter  in  a  lordly  dish. 
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She  put  her  hand  to  the  nail, 

And  her  right  hand  to  the  workman's  ham- 
mer ; 

And  with  the  hammer  she  smote  Sisera. 
She  smote  through  his  head, 

Yea,  she  pierced  and  struck  through  his 
temples. 

At  her  feet  he  bowed,  he  fell,  he  lay : 
At  her  feet  he  bowed,  he  fell  : 

Where  he  bowed,  there  he  fell  down  dead! 

Afitistrophe 

Women,     Through  the  window  she  looked  forth,  and 
cried. 

The  mother  of  Sisera,  through  the  lattice, 
"Why  is  his  chariot  so  long  in  coming? 

Why  tarry  the  wheels  of  his  chariots  ?  " 
Her  wise  ladies  answered  her, 

Yea,  she  returned  answer  to  herself, 
"  Have  they  not  found. 
Have  they  not  divided  the  spoil? 

A  damsel,  two  damsels  to  every  man ; 
To  Sisera  a  spoil  of  divers  colours, 
A  spoil  of  divers  colours  of  embroidery, 

Of  divers  colours  of  embroidery  on  both 
sides,  on  the  necks  of  the  spoil!  " 
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Lyrics  '      Masterpieces  of 

Tutti,        So  let  all  thine  enemies  perish,  O  Lord  : 

But  let  them  that  love  him  be  as  the  sun 
when  he  gpeth  forth  in  his  might! 


V 

DAVID'S  LAMENT 

Thy  glory,  O  Israel, 

Is  slain  upon  thy  high  places! 

How  are  the  mighty  — 

Fallen  I 

Tell  it  not  in  Gath, 

Publish  it  not  in  the  streets  of  Ashkelon ; 

Lest  the  daughters  of  the  Philistines  rejoice, 
Lest  the  daughters  of  the  uncircumcised  triumph. 

Ye  mountains  of  Gilboa,  let  there  be  no  dew  nor  rain 
upon  you, 

Neither  fields  of  offerings : 

For  there  the  shield  of  the  mighty  was  vilely  cast  away, 
The  shield  of  Saul,  as  of  one  not  anointed  with  oil. 

From  the  blood  of  the  slain, 

From  the  fat  of  the  mighty, 

The  bow  of  Jonathan  turned  not  back, 
And  the  sword  of  Saul  returned  not  empty. 

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Biblical  Literature 


Lyrics 


Saul  and  Jonathan  were  lovely  and  pleasant  in  their  lives, 
And  in  their  death  they  were  not  divided ; 

They  were  swifter  than  eagles, 

They  were  stronger  than  lions. 

Ye  daughters  of  Israel, 

Weep  over  Saul, 

Who  clothed  you  in  scarlet  delicately. 

Who  put  ornaments  of  gold  upon  your  apparel. 

How  are  the  mighty  — 
Fallen  in  the  midst  of  the  battle  I 
O  Jonathan, 

Slain  upon  thy  high  places, 

I  am  distressed  for  thee,  my  brother  Jonathan : 
Very  pleasant  hast  thou  been  unto  me : 

Thy  love  to  me  was  wonderful, 

Passing  the  love  of  women. 

How  are  the  mighty  — 

Fallen  I 
And  the  weapons  of  war  ^ 

Perished! 

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VI 

DAVID'S  SONG  OF  VICTORY 

The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer, 
even  mine ; 
The  God  of  my  rock,  in  him  will  I  trust ; 
My  shield,  and  the  horn  of  my  salvation,  my  high  tower, 
and  my  refuge ; 
My  saviour,  thou  savest  me  from  violence. 
I  will  call  upon  the  Lord,  who  is  worthy  to  be  praised : 
So  shall  I  be  saved  from  mine  enemies. 

For  the  waves  of  death  compassed  me. 

The  floods  of  ungodliness  made  me  afraid. 

The  cords  of  Sheol  were  round  about  me : 
The  snares  of  death  came  upon  me. 

In  my  distress  I  called  upon  the  Lord, 
Yea,  I  called  unto  my  God : 

And  he  heard  my  voice  out  of  his  temple, 
And  my  cry  came  into  his  ears. 

Then  the  earth  shook  and  trembled. 
The  foundations  of  heaven  moved 
And  were  shaken,  because  he  was  wroth. 

There  went  up  a  smoke  out  of  his  nostrils, 
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L3rrics 


And  fire  out  of  his  mouth  devoured : 

Coals  were  kindled  by  it. 
He  bowed  the  heavens  also,  and  came  down ; 

And  thick  darkness  was  under  his  feet. 
And  he  rode  upon  a  cherub,  and  did  fly : 

Yea,  he  was  seen  upon  the  wings  of  the  wind. 
And  he  made  darkness  pavilions  round  about  him, 

Gathering  of  waters,  thick  clouds  of  the  skies. 
At  the  brightness  before  him  coals  of  fire  were  kindled 

The  Lord  thundered  from  heaven, 

And  the  Most  High  uttered  his  voice. 
And  he  sent  out  arrows,  and  scattered  them ; 

Lightning,  and  discomfited  them. 
Then  the  channels  of  the  sea  appeared. 

The  foundations  of  the  world  were  laid  bare, 
By  the  rebuke  of  the  Lord, 

At  the  blast  of  the  breath  of  his  nostrils 
He  sent  from  on  high,  he  took  me ; 

He  drew  me  out  of  many  waters  ; 
He  delivered  me  from  my  strong  enemy, 

From  them  that  hated  me ; 

For  they  were  too  mighty  for  me. 
They  came  upon  me  in  the  day  of  my  calamity : 

But  the  Lord  was  my  stay. 
He  brought  me  forth  also  into  a  large  place : 

He  delivered  me,  because  he  delighted  in  me. 
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The  Lord  rewarded  me  according  to  my  righteousness : 

According  to  the  cleanness  of  my  hands  hath  he  re- 
compensed me. 
For  I  have  kept  the  ways  of  the  Lord, 

And  have  not  wickedly  departed  from  my  God. 
For  all  his  judgements  were  before  me : 

And  as  for  his  statutes,  I  did  not  depart  from  them. 
I  was  also  perfect  toward  him, 

And  I  kept  myself  from  mine  iniquity. 
Therefore  hath  the  Lord  recompensed  me  according  to 
my  righteousness ; 

According  to  my  cleanness  in  his  eyesight. 
With  the  merciful  thou  wilt  shew  thyself  merciful, 

With  the  perfect  man  thou  wilt  shew  thyself  perfect 
With  the  pure  thou  wilt  shew  thyself  pure  ; 

And  with  the  perverse  thou  wilt  shew  thyself  froward. 
And  the  afflicted  people  thou  wilt  save : 

But  thine  eyes  are  upon  the  haughty, 

That  thou  may  est  bring  them  down. 

For  thou  art  my  lamp,  O  Lord  : 

And  the  Lord  will  lighten  my  darkness. 

For  by  thee  I  run  upon  a  troop : 

By  my  God  do  I  leap  over  a  wall. 

As  for  God,  his  way  is  perfect : 

The  word  of  the  Lord  is  tried ; 

He  is  a  shield  unto  all  them  that  trust  in  him. 
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For  who  is  God,  save  the  Lord? 

And  who  is  a  rock,  save  our  God? 
God  is  my  strong  fortress  : 

And  he  guideth  the  perfect  in  his  way. 
He  maketh  his  feet  like  hinds'  feet : 

And  setteth  me  upon  my  high  places. 
He  teacheth  my  hands  to  war ; 

So  that  mine  arms  do  bend  a  bow  of  brass. 
Thou  hast  also  given  me  the  shield  of  thy  salvation : 

And  thy  gentleness  hath  made  me  great. 
Thou  hast  enlarged  my  steps  under  me, 

And  my  feet  have  not  slipped. 
I  have  pursued  mine  enemies. 
And  destroyed  them ; 

Neither  did  I  turn  again  till  they  were  consumed. 
And  I  have  consumed  them. 
And  smitten  them  through  that  they  cannot  arise : 

Yea,  they  are  fallen  under  my  feet. 
For  thou  hast  girded  me  with  strength  unto  the  battle : 

Thou  hast  subdued  under  me  those  that  rose  up 
against  me. 

Thou  hast  also  made  mine  enemies  turn  their  backs  unto 
me. 

That  I  might  cut  off  them  that  hate  me. 
They  looked,  but  there  was  none  to  save ; 

Even  unto  the  Lord,  but  he  answered  them  not. 
Then  did  I  beat  them  small  as  the  dust  of  the  earth, 
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I  did  stamp  them  as  the  mire  of  the  streets,  and  did 
spread  them  abroad. 
Thou  also  hast  delivered  me  from  the  strivings  of  my 
people ; 

Thou  hast  kept  me  to  be  the  head  of  the  nations : 

A  people  whom  I  have  not  known  shall  serve  me. 

The  strangers  shall  submit  themselves  unto  me : 

As  soon  as  they  hear  of  me,  they  shall  obey  me. 

The  strangers  shall  fade  away, 

And  shall  come  trembling  out  of  their  close  places. 

The  Lord  liveth  ;  and  blessed  be  my  rock ; 

And  exalted  be  the  God  of  the  rock  of  my  salvation  : 
Even  the  God  that  executeth  vengeance  for  me, 

And  bringeth  down  peoples  under  me. 
And  that  bringeth  me  forth  from  mine  enemies : 

Yea,  thou  liftest  me  up  above  them  that  rise  up 
against  me : 

Thou  deliverest  me  from  the  violent  man. 
Therefore  I  will  give  thanks  unto  thee,  O  Lord,  among 
the  nations. 

And  will  sing  praises  unto  thy  name. 
Great  deliverance  giveth  he  to  his  king : 
And  sheweth  lovingkindness  to  his  anointed, 

To  David  and  to  his  seed,  for  evermore. 

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V// 

THE  BRIDE'S  REMINISCENCES 
A  Lyric  Idyl 

The  Interrupted  Visit 

The  Bride 

The  voice  of  my  beloved!  behold  he  cometh, 

Leaping  upon  the  mountains, 

Skipping  upon  the  hills. 
My  beloved  is  like  a  roe  or  a  young  hart : 

Behold,  he  standeth  behind  our  v^^all, 
He  looketh  in  at  the  windows, 
He  sheweth  himself  through  the  lattice. 

My  beloved  spake,  and  said  unto  me : 
"  Rise  up,  my  love,  my  fair  one, 

And  come  away. 

For,  lo,  the  winter  is  past, 

The  rain  is  over  and  gone ; 

The  flowers  appear  on  the  earth ; 

The  time  of  the  singing  of  birds  is  come, 
And  the  voice  of  the  turtle  is  heard  in  our  land ; 
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The  fig  tree  ripeneth  her  green  figs, 

And  the  vines  are  in  blossom, 

They  give  forth  their  fragrance. 
Arise,  my  love,  my  fair  one. 

And  come  away. 

O  my  dove,  that  art  in  the  clefts  of  the  rock, 

In  the  covert  of  the  steep  place, 
Let  me  see  thy  countenance. 

Let  me  hear  thy  voice ; 

For  sweet  is  thy  voice. 

And  thy  countenance  is  comely." 

Voices  of  the  Brothers  {heard  interrupting) 
"  Take  us  the  foxes, 

"  The  little  foxes  that  spoil  the  vineyards ; 
"  For  our  vineyards  are  in  blossom." 

* 

My  beloved  is  mine,  and  I  am  his : 

He  feedeth  his  flock  among  the  lilies. 
Until  the  day  break,  and  the  shadows  flee  away, 

Turn,  my  beloved,  and  be  thou  like  a  roe  or  a  young 
hart 

Upon  the  mountains  of  separation, 
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The  Happy  Dream 

By  night,  on  my  bed,  I  sought  him  whom  my  soul  loveth : 

I  sought  him,  but  I  found  him  not. 
I  said,  I  will  rise  now,  and  go  about  the  city, 

In  the  streets  and  in  the  broad  ways, 
I  will  seek  him  whom  my  soul  loveth : 

I  sought  him,  but  I  found  him  not. 

The  watchmen  that  go  about  the  city  found  me : 

To  whom  I  said,  Saw  ye  him  whom  my  soul  loveth  ? 
It  was  but  a  little  that  I  passed  from  them. 

When  I  found  him  whom  my  soul  loveth  : 

I  held  him,  and  would  not  let  him  go. 
Until  I  had  brought  him  into  my  mother's  house. 

And  into  the  chamber  of  her  that  conceived  me. 

*  * 
* 

r  adjure  you^  O  daughters  of  Jerusalem^ 
By  the  roes,  and  by  the  hinds  of  the  feldy 

That  ye  stir  not  tcp,  nor  awaken  love^ 
Until  it  please, 

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VI H 

THE  BATTLE  OF  CARCHEMISH 
I 

Order  ye  the  buckler  and  shield,  and  draw  near  to 
battle ; 

Harness  the  horses,  and  get  up  ye  horsemen,  and  stand 

forth  with  your  helmets  ; 
Furbish  the  spears,  put  on  the  coats  of  mail. 

Wherefore  have  I  seen  it  ?  they  are  dismayed, 

And  are  turned  backward,  and  their  mighty  ones  are 

beaten  down, 
And  are  fled  apace,  and  look  not  back. 

Terror  is  on  every  side,  saith  the  Lord, 
Let  not  the  swift  flee  away,  nor  the  mighty  man  escape : 
In  the  north  by  the  river  Euphrates  have  they  stumbled 
and  fallen. 

2 

Who  is  this  that  riseth  up  like  the  Nile, 

Whose  waters  toss  themselves  like  the  rivers  ? 

Egypt  riseth  up  like  the  Nile, 

And  his  waters  toss  themselves  like  the  rivers ; 
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And  he  saith,  I  will  rise  up,  I  will  cover  the  earth ; 

I  will  destroy  the  city  and  the  inhabitants  thereof. 

Go  up,  ye  horses ;  and  rage,  ye  chariots ;  and  let  the 

mighty  men  go  forth  : 
Cush  and  Put,  that  handle  the  shield  ; 
And  the  Ludim,  that  handle  and  bend  the  bow. 

For  that  day  is  a  day  of  the  Lord,  the  Lord  of  hosts, 
A  day  of  vengeance,  that  he  may  avenge  him  of  his 
adversaries : 

And  the  sword  shall  devour  and  be  satiate. 
And  shall  drink  its  fill  of  their  blood : 

For  the  Lord,  the  Lord  of  hosts  hath  a  sacrifice 
In  the  north  country  by  the  river  P^uphrates. 

3 

Go  up  into  Gilead,  and  take  balm,  O  virgin  daughter  of 
Egypt : 

In  vain  dost  thou  use  many  medicines ; 
There  is  no  healing  for  thee. 

The  nations  have  heard  of  thy  shame,  and  the  earth  is 

full  of  thy  cry : 
For  the  mighty  man  hath  stumbled  against  the  mighty, 
They  are  fallen  both  of  them  together. 

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^  Masterpieces  of 


IX 

A  SONG  OF  ZION  REDEEMED 
I 

Arise,  shine ;  for  thy  light  is  come, 

And  the  glory  of  the  Lord  is  risen  upon  thee. 

For  behold,  darkness  shall  cover  the  earth, 

And  gross  darkness  the  peoples : 
But  the  Lord  shall  arise  upon  thee. 

And  his  glory  shall  be  seen  upon  thee. 

2 

And  nations  shall  come  to  thy  light. 
And  kings  to  the  brightness  of  thy  rising. 

Lift  up  thine  eyes  round  about,  and  see : 

They  all  gather  themselves  together,  they  come 
to  thee : 

Thy  sons  shall  come  from  far. 

And  thy  daughters  shall  be  carried  in  the  arms. 


Then  thou  shalt  see  and  be  lightened, 

And  thine  heart  shall  tremble  and  be  enlarged ; 
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Because  the  abundance  of  the  sea  shall  be  turned  unto 
thee, 

The  wealth  of  the  nations  shall  come  unto  thee. 

The  multitude  of  camels  shall  cover  thee, 
The  dromedaries  of  Midian  and  Ephah ; 

They  all  shall  come  from  Sheba,  they  shall  bring  gold 
and  frankincense, 
And  shall  proclaim  the  praises  of  the  Lord. 

All  the  flocks  of  Kedar  shall  be  gathered  together 
unto  thee, 

The  rams  of  Nebaioth  shall  minister  unto  thee ; 
They  shall  come  up  with  acceptance  on  mine  altar, 
And  I  will  beautify  the  house  of  my  glory. 

3 

Who  are  these  that  fly  as  a  cloud, 
And  as  the  doves  to  their  windows? 

Surely  the  isles  shall  wait  for  me, 

And  the  ships  of  Tarshish  first, 
To  bring  thy  sons  from  far. 

Their  silver  and  their  gold  with  them, 
For  the  name  of  the  Lord  thy  God, 

And  for  the  Holy  One  of  Israel,  because  he  hath 
glorified  thee. 

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And  strangers  shall'  build  up  thy  walls, 

And  their  kings  shall  minister  unto  thee : 

For  in  my  wrath  I  smote  thee, 

But  in  my  favour  have  I  had  mercy  on  thee. 

Thy  gates  also  shall  be  open  continually, 
They  shall  not  be  shut  day  nor  night ; 
That  men  may  bring  unto  thee  the  wealth  of  the 
nations, 

And  their  kings  led  with  them : 
For  that  nation  and  kingdom  that  will  not  serve  thee 
shall  perish ; 
Yea,  those  nations  shall  be  utterly  wasted. 

The  glory  of  Lebanon  shall  come  unto  thee. 

The  fir  tree,  the  pine,  and  the  box  tree  together ; 

To  beautify  the  place  of  my  sanctuary. 

And  I  will  make  the  place  of  my  feet  glorious. 

And  the  sons  of  them  that  afflicted  thee 

Shall  come  bending  unto  thee; 
And  all  they  that  despised  thee 

Shall  bow  themselves  down  at  the  soles  of  thy  feet. 

4 

And  they  shall  call  thee  the  City  of  the  Lord, 
The  Zion  of  the  Holy  One  of  Israel. 

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Whereas  thou  hast  been  forsaken  and  hated, 
So  that  no  man  passed  through  thee, 

I  will  make  thee  an  eternal  excellency, 
A  joy  of  many  generations. 

Thou  shalt  also  suck  the  milk  of  the  nations, 

And  shalt  suck  the  breast  of  kings  : 
And  thou  shalt  know  that  I  the  Lord  am  thy  savioun 

And  thy  redeemer,  the  Mighty  One  of  Jacob. 

For  brass  I  will  bring  gold, 

And  for  iron  I  will  bring  silver. 
And  for  wood  brass, 

And  for  stones  iron. 

I  will  also  make  thy  officers  peace. 

And  thine  exactors  righteousness  ; 
Violence  shall  no  more  be  heard  in  thy  land. 

Desolation  nor  destruction  within  thy  borders ; 
But  thou  shalt  call  thy  walls  Salvation, 

And  thy  gates  Praise. 

5 

The  sun  shall  be  no  more  thy  light  by  day. 
Neither  for  brightness  shall  the  moon  give  light  unto 
thee : 

But  the  Lord  shall  be  unto  thee  an  everlasting  light, 
And  thy  God  thy  glory. 

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Thy  sun  shall  no  mote  go  down, 
Neither  shall  thy  moon  withdraw  itself : 
For  the  Lord  shall  be  thine  everlasting  light. 
And  the  days  of  thy  mourning  shall  be  ended. 

Thy  people  also  shall  be  all  righteous, 
They  shall  inherit  the  land  for  ever ; 
The  branch  of  my  planting, 
The  work  of  my  hands, 

That  I  may  be  glorified. 
The  little  one  shall  become  a  thousand, 
And  the  small  one  a  strong  nation : 

I  the  Lord  will  hasten  it  in  its  time. 
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X 

ISAIAH'S 

DOOM  OF  BABYLON 

Set  ye  up  an  ensign  upon  the  bare  mountain,  lift  up  the 
voice  unto  them,  wave  the  hand,  that  they  may  go  into  the 
gates  of  the  nobles.  I  have  commanded  my  consecrated 
ones,  yea,  I  have  called  my  mighty  men  for  mine  anger, 
even  them  that  exult  in  my  majesty. 

The  noise  of  a  multitude  in  the  mountains, 
Like  as  of  a  great  people ! 
The  noise  of  a  tumult 

Of  the  kingdoms  of  the  nations  gathered  together! 

The  Lord  of  Hosts 

Mustereth  the  Host  for  the  battle ; 
They  come  from  a  far  country, 
From  the  uttermost  part  of  heaven : 

Even  the  Lord,  and  the  weapons  of  his  indignation, 
To  destroy  the  whole  land. 
Howl  ye,  for  the  Day  of  the  Lord  is  at  hand : 
As  destruction  from  the  Almighty  shall  it  come. 
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Therefore  shall  all  hands  be  feeble,  and  every  heart  of 
man  shall  melt :  and  they  shall  be  dismayed ;  pangs  and 
sorrows  shall  take  hold  of  them ;  they  shall  be  in  pain  as 
a  woman  in  travail ;  they  shall  be  amazed  one  at  another ; 
their  faces  shall  be  faces  of  flame. 

Behold,  the  Day  of  the  Lord  cometh, 
Cruel,  with  wrath  and  fierce  anger ; 
To  make  the  land  a  desolation, 
And  to  destroy  the  sinners  thereof  out  of  it. 

For  the  stars  of  heaven  and  the  constellations  thereof 
shall  not  give  their  light :  the  sun  shall  be  darkened  in 
his  going  forth,  and  the  moon  shall  not  cause  her  light  to 
shine.  And  I  will  punish  the  world  for  their  evil,  and  the 
wicked  for  their  iniquity ;  and  I  will  cause  the  arrogancy 
of  the  proud  to  cease,  and  will  lay  low  the  haughtiness  of 
the  terrible.  I  will  make  a  man  more  rare  than  fine  gold, 
even  a  man  than  the  pure  gold  of  Ophir.  Therefore  I 
will  make  the  heavens  to  tremble,  and  the  earth  shall  be 
shaken  out  of  her  place,  in  the  wrath  of  the  Lord  of  hosts, 
and  in  the  day  of  his  fierce  anger.  And  it  shall  come  to 
pass,  that  as  the  chased  roe,  and  as  sheep  that  no  man 
gathereth,  they  shall  turn  every  man  to  his  own  people, 
and  shall  flee  every  man  to  his  own  land.  Every  one  that 
is  found  shall  be  thrust  through ;  and  every  one  that  is 
taken  shall  fall  by  the  sword.  Their  infants  also  shall 
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be  dashed  in  pieces  before  their  eyes ;  their  houses  shall 
be  spoiled,  and  their  wives  ravished.  Behold,  I  will  stir  up 
the  Medes  against  them,  which  shall  not  regard  silver,  and 
as  for  gold,  they  shall  not  delight  in  it.  And  their  bows 
shall  dash  the  young  men  in  pieces  ;  and  they  shall  have 
no  pity  on  the  fruit  of  the  womb  ;  their  eye  shall  not  spare 
children. 

And  Babylon, 

The  glory  of  kingdoms, 
The  beauty  of  the  Chaldeans'  pride, 
Shall  be  as  when  God  overthrew  Sodom  and  Go- 
morrah. 

It  shall  never  be  inhabited, 

Neither  shall  it  be  dwelt  in  from  generation  to 

generation ; 
Neither  shall  the  Arabian  pitch  tent  there ; 
Neither  shall  shepherds  make  their  flocks  to  lie 

down  there. 

But  wild  beasts  of  the  desert  shall  lie  there ; 

And  their  houses  shall  be  full  of  doleful  creatures  ; 
And  ostriches  shall  dwell  there, 
And  satyrs  shall  dance  there. 

And  wolves  shall  cry  in  their  castles, 
And  jackals  in  the  pleasant  palaces : 
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And  her  time  is  near  to  come, 

And  her  days  shall  not  be  prolonged. 

For  the  Lord  will  have  compassion  on  Jacob,  and  will 
yet  choose  Israel,  and  set  them  in  their  own  land :  and  the 
stranger  shall  join  himself  with  them,  and  they  shall  cleave 
to  the  house  of  Jacob.  And  the  peoples  shall  take  them, 
and  bring  them  to  their  place :  and  the  house  of  Israel 
shall  possess  them  in  the  land  of  the  Lord  for  servants 
and  for  handmaids;  and  they  shall  take  them  captive, 
whose  captives  they  were ;  and  they  shall  rule  over  their 
oppressors.  And  it  shall  come  to  pass  in  the  day  that  the 
Lord  shall  give  thee  rest  from  thy  sorrow,  and  from  thy 
trouble,  and  from  the  hard  service  wherein  thou  wast  made 
to  serve,  that  thou  shalt  take  up  this  parable  against  the 
king  of  Babylon,  and  say : 

How  hath  the  oppressor  ceased! 

The  golden  city  ceased! 
The  Lord  hath  broken  the  staff  of  the  wicked, 

The  sceptre  of  the  rulers  ; 
He  that  smote  the  peoples  in  wrath  with  a  continual  stroke, 

That  ruled  the  nations  in  anger, 
Is  persecuted. 

And  none  hindereth! 
The  whole  earth  is  at  rest,  and  is  quiet ; 

They  break  forth  into  singing : 
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Yea,  the  fir  trees  rejoice  at  thee, 

And  the  cedars  of  Lebanon : 

'  Since  thou  art  laid  down, 

<No  feller  is  come  up  against  us.' 


Hell  from  beneath  is  moved  for  thee, 

To  meet  thee  at  thy  coming : 
It  stirreth  up  the  dead  for  thee, 

Even  all  the  chief  ones  of  the  earth ; 
It  hath  raised  up  from  their  thrones  all  the  kings 
of  the  nations, 

All  they  shall  answer  and  say  unto  thee : 
*  Art  thou  also  become  weak  as  we  ? 

<  Art  thou  become  like  unto  us  ? ' 
Thy  pomp  is  brought  down  to  hell. 

And  the  noise  of  thy  viols : 
The  worm  is  spread  under  thee. 
And  worms  cover  thee. 

How  art  thou  fallen  from  heaven, 

O  Day  Star,  son  of  the  morning 
How  art  thou  cut  down  to  the  ground, 

Which  didst  lay  low  the  nations! 
And  thou  saidst  in  thine  heart,  *  I  will  ascend  into 
heaven, 

<  I  will  exalt  my  throne  above  the  stars  of 

God ; 

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*  And  I  will  sit  upon  the  mount  of  congregation, 

*  In  the  uttermost  parts  of  the  north  : 

<  I  will  ascend  above  the  heights  of  the  clouds ; 

*  I  will  be  like  the  Most  High.' 
Yet  thou  shalt  be  brought  down  to  hell, 

To  the  uttermost  parts  of  the  pit. 

They  that  see  thee  shall  narrowly  look  upon  thee, 

They  shall  consider  thee  : 
'  Is  this  the  man  that  made  the  earth  to  tremble, 

*  That  did  shake  kingdoms  ; 

^  That  made  the  world  as  a  wilderness,  and  overthrew  the 
cities  thereof, 

'  That  let  not  loose  his  prisoners  to  their  home  ? '  ' 
All  the  kings  of  the  nations,  all  of  them,  sleep  in  glory, 

Every  one  in  his  own  house : 
But  thou  art  cast  forth  away  from  thy  sepulchre* 

Like  an  abominable  branch. 
As  the  raiment  of  those  that  are  slain, 

That  are  thrust  through  with  the  sword, 
That  go  down  to  the  stones  of  the  pit ; 

As  a  carcase  trodden  under  foot. 

Thou  shalt  not  be  joined  with  them  in  burial,  because 
thou  hast  destroyed  thy  land,  thou  hast .  slain  thy  people ; 
the  seed  of  evil-doers  shall  not  be  named  for  ever.  Pre- 
pare ye  slaughter  for  his  children  for  the  iniquity  of  their 
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fathers ;  that  they  rise  not  up,  and  possess  the  earth,  and 
fill  the  face  of  the  world  with  cities.  And  I  will  rise  up 
against  them,  saith  the  Lord  of  hosts,  and  cut  off  from 
Babylon  name  and  remnant,  and  son  and  son's  son,  saith 
the  Lord.  I  will  also  make  it  a  possession  for  the  porcu- 
pine, and  pools  of  water :  and  I  will  sweep  it  with  the 
besom  of  destruction,  saith  the  Lord  of  hosts. 

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XI 

NAHUM'S 
DOOM  OF  NINEVEH 
I 

The  Lord  is  a  jealous  God  and  avengeth ;  the  Lord 
avengeth  and  is  fiill  of  wrath ;  the  Lord  taketh  vengeance 
on  his  adversaries,  and  he  reserveth  wrath  for  his  enemies. 
The  Lord  is  slow  to  anger,  and  great  in  power,  and  will 
by  no  means  clear  the  guilty :  the  Lord  hath  his  way  in 
the  whirlwind  and  in  the  storm,  and  the  clouds  are  the 
dust  of  his  feet.  He  rebuketh  the  sea,  and  maketh  it  dry, 
and  drieth  up  all  the  rivers :  Bashan  languisheth,  and 
Carmel,  and  the  flower  of  Lebanon  languisheth.  The 
mountains  quake  at  him,  and  the  hills  melt ;  and  the  earth 
is  upheaved  at  his  presence,  yea,  the  world,  and  all  that 
dwell  therein.  Who  can  stand  before  his  indignation? 
and  who  can  abide  in  the  fierceness  of  his  anger  ?  his  fury 
is  poured  out  like  fire,  and  the  rocks  are  broken  asunder 
by  him. 

The  Lord  is  good,  a  strong  hold  in  the  day  of  trouble ; 
and  he  knoweth  them  that  put  their  trust  in  him. 

But  with  an  overrunning  flood  he  will  make  a  full  end 
of  the  place  thereof,  and  will  pursue  his  enemies  into  dark- 
ness. 

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2 

What  do  ye  imagine  against  the  Lord?  he  will  make  a 
full  end :  affliction  shall  not  rise  up  the  second  time.  For 
though  they  be  like  tangled  thorns,  and  be  drenched  as 
it  were  in  their  drink,  they  shall  be  devoured  utterly  as 
dry  stubble.  There  is  one  gone  forth  out  of  thee,  that 
imagineth  evil  against  the  Lord,  that  counselleth  wicked- 
ness. Thus  saith  the  Lord:  Though  they  be  in  full 
strength,  and  likewise  many,  even  so  shall  they  be  cut 
down,  and  he  shall  pass  away. 

Though  I  have  afflicted  thee,  I  will  afflict  thee  no  more. 
And  now  will  I  break  his  yoke  from  off  thee,  and  will 
burst  thy  bonds  in  sunder. 

And  the  Lord  hath  given  commandment  concerning 
thee,  that  no  more  of  thy  name  be  sown ;  out  of  the  house 
of  thy  gods  will  I  cut  off  the  graven  image  and  the  molten 
image ;  I  will  make  thy  grave ;  for  thou  art  vile. 

3 

Behold,  upon  the  mountains  the  feet  of  him  that  bring- 
eth  good  tidings,  that  publisheth  peace!  Keep  thy  feasts, 
O  Judah,  perform  thy  vows :  for  the  wicked  one  shall  no 
more  pass  through  thee ;  he  is  utterly  cut  off. 

He  that  dasheth  in  pieces  is  come  up  before  thy  face  i 
Keep  the  munition ;  watch  the  way ; 
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Make  thy  loins  strong, 

Fortify  thy  power  mightily. 

For  the  Lord  bringeth  again  the  excellency  of  Jacob,  as 
the  excellency  of  Israel :  for  the  emptiers  have  emptied 
them  out,  and  marred  their  vine  branches. 

The  shield  of  his  mighty  men  is  made  red : 

The  valiant  men  are  in  scarlet : 
The  chariots  flash  with  steel  in  the  day  of  his  prepara- 
tion. 

And  the  spears  are  shaken  terribly. 

The  chariots  rage  in  the  streets, 

They  justle  one  against  another  in  the  broad  ways : 
The  appearance  of  them  is  like  torches, 

They  run  like  the  lightnings. 

He  remembereth  his  worthies : 

They  stumble  in  their  march ; 
They  make  haste  to  the  wall  thereof, 

And  the  mantelet  is  prepared. 

The  gates  of  the  rivers  are  opened,  and  the  palace  is 
dissolved : 

And  Huzzab  is  uncovered ;  she  is  carried  away ; 
And  her  handmaids  mourn  as  with  the  voice  of  doves, 
Taberiog  upon  their  breasts. 

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But  Nineveh  hath  been  from  of  old  like  a  pool  of 
water ; 

Yet  they  flee  away : 
<  Stand,  stand'  — 

But  none  looketh  back. 

Take  ye  the  spoil  of  silver, 

Take  the  spoil  of  gold ; 
For  there  is  none  end  of  the  store, 

The  glory  of  all  pleasant  furniture. 

She  is  empty,  and  void,  and  waste : 

And  the  heart  melteth,  and  the  knees  smite  to- 
gether ; 
And  anguish  is  in  all  loins, 

And  the  faces  of  them  all  are  waxed  pale. 

4 

Where  is  the  den  of  the  lions, 

And  the  feeding  place  of  the  young  lions. 
Where  the  lion  and  the  lioness  walked, 

The  lion's  whelp,  and  none  made  them  afraid? 

The  Hon  did  tear  in  pieces  enough  for  his  whelps, 

And  strangled  for  his  Uonesses ; 
And  filled  his  caves  with  prey, 

And  his  dens  with  ravin. 

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5 

Behold,  I  am  against  thee,  saith  the  Lord  of  hosts,  and 
I  will  burn  her  chariots  in  the  smoke,  and  the  sword  shall 
devour  thy  young  lions :  and  I  will  cut  off  thy  prey  from 
the  earth,  and  the  voice  of  thy  messengers  shall  no  more 
be  heard. 

Woe  to  the  bloody  city! 

It  is  all  full  of  lies  and  rapine ; 

The  prey  departeth  not. 

The  noise  of  the  whip,  and  the  noise  of  the  rattling  of 
wheels ; 

And  pransing  horses,  and  jumping  chariots  ; 
The  horseman  mounting,  and  the  flashing  sword,  and 
the  glittering  spear ; 

And  a  multitude  of  slain,  and  a  great  heap  of  carcases : 
And  there  is  none  end  of  the  corpses ; 
They  stumble  upon  their  corpses : 

Because  of  the  multitude  of  the  whoredoms  of  the  well- 
favoured  harlot. 

The  mistress  of  witchcrafts,  that  selleth  nations  through 
her  whoredoms. 

And  families  through  her  witchcrafts. 

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Behold,  I  am  against  thee,  saith  the  Lord  of  hosts,  and 
I  will  discover  thy  skirts  upon  thy  face ;  and  I  will  shew 
the  nations  thy  nakedness,  and  the  kingdoms  thy  shame. 
And  I  will  cast  abominable  filth  upon  thee,  and  make  thee 
vile,  and  will  set  thee  as  a  gazingstock.  And  it  shall 
come  to  pass,  that  all  they  that  look  upon  thee  shall  flee 
from  thee,  and  say : 

6 

Nineveh  is  laid  waste :  who  will  bemoan  her? 
Whence  shall  I  seek  comforters  for  thee  ? 

Art  thou  better  than  No-amon,  that  was  situate  among 
the  rivers. 

That  had  the  waters  round  about  her ; 
Whose  rampart  was  the  sea, 

And  her  wall  was  of  the  sea? 

Ethiopia  and  Egypt  were  her  strength,  and  it  was 
infinite ; 

Put  and  Lubim  were  thy  helpers : 
Yet  was  she  carried  away,  she  went  into  captivity : 

Her  young  children  also  were  dashed  in  pieces  at 
the  top  of  all  the  streets ; 

And  they  cast  lots  for  her  honourable  men. 
And  all  her  great  men  were  bound  in  chains : 
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Thou  also  shall  be  drunken,  thou  shalt  be  hid ; 

Thou  also  shalt  seek  a  strong  hold  because  of  the 
enemy. 

All  thy  fortresses  shall  be  like  fig  trees  with  the  firstripe 
figs: 

If  they  be  shaken, 

They  fall  into  the  mouth  of  the  eater. 

Behold,  thy  people  in  the  midst  of  thee  are  women ; 

The  gates  of  thy  land  are  set  wide  open  unto  thine 

enemies ; 
The  fire  hath  devoured  thy  bars. 

Draw  the  water  for  the  siege ; 

Strengthen  thy  fortresses : 
Go  into  the  clay,  and  tread  the  mortar,  make  strong  the 
brickkiln : 

There  shall  the  fire  devour  thee ;  the  sword  shall  cut 
thee  off. 

It  shall  devour  thee  like  the  cankerworm : 

Make  thyself  many  as  the  cankerworm,  make  thyself 

many  as  the  locust ; 
Thou  hast  multiplied  thy  merchants  above  the  stars  of 

heaven : 

The  cankerworm  spreadeth  himself,  and  flieth  away. 
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Thy  crowned  are  as  the  locusts,  and  thy  marshals  as  the 
swarms  of  grasshoppers, 

Which  camp  in  the  hedges  in  the  cold  day, 
But  when  the  sun  ariseth  they  flee  away. 

And  their  place  is  not  known  where  they  are. 

7 

Thy  shepherds  slumber,  O  king  of  Assyria, 

Thy  worthies  are  at  rest : 
Thy  people  are  scattered  upon  the  mountains, 

And  there  is  none  to  gather  them. 

There  is  no  assuaging  of  thy  hurt ; 

Thy  wound  is  grievous  : 
All  that  hear  the  bruit  of  thee  clap  the  hands  over  thee : 

For  upon  whom  hath  not  thy  wickedness  passed  con- 
tinually ? 

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OR 

Prophetic  Drama 


JEREMIAH'S 


RHAPSODY  OF  THE  DROUGHT 

Judah  mourneth^  and  the  gates  thereof  languish ;  they 
sit  in  black  upon  the  ground;  and  the  cry  of  Jerusalem  is 
gone  up. 

And  their  nobles  send  their  little  ones  to  the  waters :  they 
come  to  the  pits,  and  find  no  water ;  they  return  with  their 
vessels  empty:  they  are  ashajned  and  confounded,  and 
cover  their  heads. 

Because  of  the  ground  which  is  chapt,for  that  no  rain 
hath  been  in  the  land,  the  plowmen  are  ashamed,  they 
cover  their  heads. 

Yea,  the  hind  also  in  the  field  calveth,  and  forsaketh  her 
young,  because  there  is  no  grass.  And  the  wild  asses  stand 
on  the  hare  heights,  they  paiit  for  air  like  jackals ;  their 
eyes  fail,  because  there  is  no  herbage. 

Repentant  Israel 

Though  our  iniquities  testify  against  us,  work  thou  for 
thy  name's  sake,  O  Lord  :  for  our  backslidings  are  many ; 
we  have  sinned  against  thee.    O  thou  hope  of  Israel,  the 
saviour  thereof  in  the  time  of  trouble,  why  shouldest  thou 
o  193 


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be  as  a  sojourner  in  the  land,  and  as  a  wayfaring  man  that 
turneth  aside  to  tarry  for  a  night?  Why  shouldest  thou  be 
as  a  man  astonied,  as  a  mighty  man  that  cannot  save?  yet 
thou,  O  Lord,  art  in  the  midst  of  us,  and  we  are  called  by 
thy  name :  leave  us  not. 

The  Prophet 

Thus  saith  the  Lord  unto  this  people.  Even  so  have  they 
loved  to  wander ;  they  have  not  refrained  their  feet :  there- 
fore the  Lord  doth  not  accept  them ;  now  will  he  remem- 
ber their  iniquity,  and  visit  their  sins. 

The  Lord  {to  the  Prophet) 

Pray  not  for  this  people  for  their  good.  When  they 
fast,  I  will  not  hear  their  cry ;  and  when  they  offer  burnt 
offering  and  oblation,  I  will  not  accept  them :  but  I  will 
consume  them  by  the  sword,  and  by  the  famine,  and  by 
the  pestilence. 

The  Prophet 

Ah,  Lord  God  !  behold,  the  prophets  say  unto  them. 
Ye  shall  not  see  the  sword,  neither  shall  ye  have  famine ; 
but  I  will  give  you  assured  peace  in  this  place. 

The  Lord 

The  prophets  prophesy  lies  in  my  name :  I  sent  them 
not,  neither  have  I  commanded  them,  neither  spake  I  unto 
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them ;  they  prophesy  unto  you  a  lying  vision,  and  divina- 
tion, and  a  thing  of  nought,  and  the  deceit  of  their  own 
heart.  Therefore  thus  saith  the  Lord  concerning  the 
prophets  that  prophesy  in  my  name,  and  I  sent  them  not, 
yet  they  say,  Sword  and  famine  shall  not  be  in  this  land : 
By  sword  and  famine  shall  those  prophets  be.  consumed. 
And  the  people  to  whom  they  prophesy  shall  be  cast  out 
in  the  streets  of  Jerusalem  because  of  the  famine  and  the 
sword ;  and  they  shall  have  none  to  bury  them,  them,  their 
wives,  nor  their  sons,  nor  their  daughters :  for  I  will  pour 
their  wickedness  upon  them.  And  thou  shalt  say  this 
word  unto  them,  <  Let  mine  eyes  run  down  with  tears  night 
and  day,  and  let  them  not  cease ;  for  the  virgin  daughter 
of  my  people  is  broken  with  a  great  breach,  with  a  very 
grievous  wound.  If  I  go  forth  into  the  field,  then  behold 
the  slain  with  the  sword!  and  if  I  enter  into  the  city,  then 
behold  them  that  are  sick  with  famine!  for  both  the 
prophet  and  the  priest  go  about  in  the  land  and  have 
no  knowledge.' 

Repentant  Israel 

Hast  thou  utterly  rejected  Judah?  hath  thy  soul  loathed 
Zion?  why  hast  thou  smitten  us,  and  there  is  no  healing 
for  us?  We  looked  for  peace,  but  no  good  came ;  and  for 
a  time  of  healing,  and  behold  dismay!  We  acknowledge, 
O  Lord,  our  wickedness,  and  the  iniquity  of  our  fathers : 
for  we  have  sinned  against  thee.  Do  not  abhor  us,  for 
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^  Masterpieces  of 


thy  name's  sake ;  do  not  disgrace  the  throne  of  thy  glory : 
remember,  break  not  thy  covenant  with  us.  Are  there 
any  among  the  vanities  of  the  heathen  that  can  cause  rain? 
or  can  the  heavens  give  showers  ?  art  not  thou  he,  O  Lord 
our  God?  therefore  we  will  wait  upon  thee;  for  thou  hast 
made  all  th^se  things. 

The  Lord  {to  the  Prophet^ 

Though  Moses  and  Samuel  stood  before  me,  yet  my 
mind  could  not  be  toward  this  people :  cast  them  out  of 
my  sight,  and  let  them  go  forth.  And  it  shall  come  to 
pass,  when  they  say  unto  thee,  Whither  shall  we  go  forth? 
then  thou  shalt  tell  them,  Thus  saith  the  Lord  :  Such  as 
are  for  death,  to  death ;  and  such  as  are  for  the  sword,  to 
the  sword ;  and  such  as  are  for  the  famine,  to  the  famine ; 
and  such  as  are  for  captivity,  to  captivity.  And  I  will  ap- 
point over  them  four  kinds,  saith  the  Lord :  the  sword  to 
slay,  and  the  dogs  to  tear,  and  the  fowls  of  the  heaven, 
and  the  beasts  of  the  earth,  to  devour  and  to  destroy. 
And  I  will  cause  them  to  be  tossed  to  and  fro  among  all 
the  kingdoms  of  the  earth,  because  of  Manasseh  the  son 
of  Hezekiah  king  of  Judah,  for  that  which  he  did  in  Jeru- 
salem. For  who  shall  have  pity  upon  thee,  O  Jerusalem? 
or  who  shall  bemoan  thee  ?  or  who  shall  turn  aside  to  ask 
of  thy  welfare?  Thou  hast  rejected  me,  saith  the  Lord, 
thou  art  gone  backward:  therefore  have  I  stretched  out 
my  hand  against  thee,  and  destroyed  thee ;  I  am  weary 
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with  repenting.  And  I  have  fanned  them  with  a  fan  in 
the  gates  of  the  land ;  I  have  bereaved  them  of  children,  I 
have  destroyed  my  people;  they  have  not  returned  from 
their  ways.  Their  widows  are  increased  to  me  above  the 
sand  of  the  seas:  I  have  brought  upon  them  against  the 
mother  of  the  young  men  a  spoiler  at  noonday:  I  have 
caused  anguish  and  terrors  to  fall  upon  her  suddenly.  She 
that  hath  borne  seven  languisheth ;  she  hath  given  up  the 
ghost;  her  sun  is  gone  down  while  it  was  yet  day;  she 
hath  been  ashamed  and  confounded:  and  the  residue  of 
them  will  I  deliver  to  the  sword  before  their  enemies,  saith 
the  Lord. 

The  Prophet 
Woe  is  me,  my  mother,  that  thou  hast  borne  me  a  man 
of  strife  and  a  man  of  contention  to  the  whole  earth!  I 
have  not  lent  on  usury,  neither  have  men  lent  to  me  on 
usury ;  yet  every  one  of  them  doth  curse  me. 

The  Lord  {to  the  Prophet) 
Verily  I  will  strengthen  thee  for  good;  verily  I  will 
cause  the  enemy  to  make  supplication  unto  thee  in  the 
time  of  evil  and  in  the  time  of  affliction. 

The  Lord  {to  the  People) 
Can  one  break  iron,  even  iron  from  the  north,  and  brass? 
Thy  substance  and  thy  treasures  will  I  give  for  a  spoil 
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without  price,  and  that  for  all  thy  sins,  even  in  all  thy 
borders.  And  I  will  make  thee  to  serve  thine  enemies  in 
a  land  which  thou  knowest  not :  for  a  fire  is  kindled  in 
mine  anger,  which  shall  burn  upon  you. 

Repentant  Israel 

O  Lord,  thou  knowest;  remember  me,  and  visit  me, 
and  avenge  me  of  my  persecutors :  take  me  not  away  in 
thy  longsuffering :  know  that  for  thy  sake  I  have  suffered 
reproach.  Thy  words  were  found,  and  I  did  eat  them; 
and  thy  words  were  unto  me  a  joy  and  the  rejoicing  of 
mine  heart :  for  I  am  called  by  thy  name,  O  Lord  God  of 
hosts.  I  sat  not  in  the  assembly  of  them  that  make 
merry,  nor  rejoiced :  I  sat  alone  because  of  thy  hand ;  for 
thou  hast  filled  me  with  indignation.  Why  is  my  pain 
perpetual,  and  my  wound  incurable,  which  refuseth  to  be 
healed?  wilt  thou  indeed  be  unto  me  as  a  deceitful  brook, 
as  waters  that  fail  ? 

The  Lord 

Therefore  thus  saith  the  Lord  :  If  thou  return,  then  will 
I  bring  thee  again,  that  thou  mayest  stand  before  me ;  and 
if  thou  take  forth  the  precious  from  the  vile,  thou  shalt  be 
as  my  mouth :  they  shall  return  unto  thee,  but  thou  shalt 
not  return  unto  them. 

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Epilogue  {to  the  Prophet^ 

And  I  will  make  thee  unto  this  people  a  fenced  brasen 
wall ;  and  they  shall  fight  against  thee,  but  they  shall  not 
prevail  against  thee :  for  I  am  with  thee  to  save  thee  and 
to  deliver  thee,  saith  the  Lord.  And  I  will  deliver  thee 
out  of  the  hand  of  the  wicked,  and  I  will  redeem  thee  out 
of  the  hand  of  the  terrible. 

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HABAKKUK'S 
RHAPSODY  OF  THE  CHALDEANS 

i 

The  Mystery 

The  Prophet 

O  Lord,  how  long  shall  I  cry,  and  thou  wilt  not  hear  ? 
I  cry  out  unto  thee  of  violence,  and  thou  wilt  not  save. 
Why  dost  thou  shew  me  iniquity,  and  cause  me  to  look 
upon  perverseness  ?  for  spoiling  and  violence  are  before 
me  :  and  there  is  strife,  and  contention  riseth  up.  There- 
fore the  law  is  slacked,  and  judgement  doth  never  go 
forth :  for  the  wicked  doth  compass  about  the  righteous ; 
therefore  judgement  goeth  forth  perverted. 

The  Lord 

Behold  ye  among  the  nations,  and  regard,  and  wonder 
marvellously :  for  I  work  a  work  in  your  days,  which  ye 
will  not  believe  though  it  be  told  you.  For,  lo,  I  raise  up 
the  Chaldeans,  that  bitter  and  hasty  nation ;  which  march 
through  the  breadth  of  the  earth,  to  possess  dwelling 
places  that  are  not  theirs.  They  are  terrible  and  dreadful : 
200 


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their  judgement  and  their  dignity  proceed  from  them- 
selves. Their  horses  also  are  swifter  than  leopards,  and 
are  more  fierce  than  the  evening  wolves  ;  and  their  horse- 
men bear  themselves  proudly :  yea,  their  horsemen  come 
from  far;  they  fly  as  an  eagle  that  hasteth  to  devour. 
They  come  all  of  them  for  violence ;  their  faces  are  set 
eagerly  as  the  east  wind;  and  they  gather  captives  as 
the  sand.  Yea,  he  scoffeth  at  kings,  and  princes  are  a 
derision  unto  him :  he  derideth  every  strong  hold ;  for 
he  heapeth  up  dust,  and  taketh  it.  Then  shall  he  sweep 
by  as  a  wind,  and  shall  pass  over,  and  be  guilty:  even 
he  whose  might  is  his  god. 


The  Prophet 

Art  not  thou  from  everlasting,  O  Lord  my  God,  mine 
Holy  One?  thou  diest  not.  O  Lord,  thou  hast  ordained 
him  for  judgement;  and  thou,  O  Rock,  hast  established 
him  for  correction.  Thou  that  art  of  purer  eyes  than  to 
behold  evil,  and  that  canst  not  look  on  perverseness, 
wherefore  lookest  thou  upon  them  that  deal  treacherously, 
and  boldest  thy  peace  when  the  wicked  swalloweth  up 
the  man  that  is  more  righteous  than  he ;  and  makest  men 
as  the  fishes  of  the  sea,  as  the  creeping  things,  that  have 
no  ruler  over  them?  He  taketh  up  all  of  them  with  the 
angle,  he  catcheth  them  in  his  net,  and  gathereth  them  in 
his  drag:  therefore  he  rejoiceth  and  is  glad.  Therefore 


Rhapsody 


Masterpieces  of 


he  sacrificeth  unto  his  net,  and  burneth  incense  unto  his 
drag;  because  by  them  his  portion  is  fat,  and  his  meat 
plenteous.  Shall  he  therefore  empty  his  net,  and  not 
spare  to  slay  the  nations  continually  ? 

ii 

The  Solution 

The  Prophet 

I  will  stand  upon  my  watch,  and  set  me  upon  the  tower, 
and  will  look  forth  to  see  what  he  will  speak  by  me,  and 
what  I  shall  answer  concerning  my  complaint. 

The  Lord 

Write  the  vision,  and  make  it  plain  upon  tables,  that  he 
may  run  that  readeth  it.  For  the  vision  is  yet  for  the 
appointed  time,  and  it  hasteth  toward  the  end,  and  shall 
not  lie :  though  it  tarry,  wait  for  it ;  because  it  will  surely 
come,  it  will  not  delay.  Behold,  his  soul  is  puffed  up, 
it  is  not  upright  in  him :  but  the  just  shall  live  in  his 
faithfulness.  Yea,  moreover,  wine  is  a  treacherous  dealer, 
a  haughty  man,  and  that  keepeth  not  at  home ;  who  en- 
largeth  his  desire  as  hell,  and  he  is  as  death,  and  cannot 
be  satisfied,  but  gathereth  unto  him  all  nations,  and  heap- 
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eth  unto  him  all  peoples.  Shall  not  all  these  take  up  a 
parable  against  him,  and  a  taunting  proverb  against  him, 
and  say : 

Doom  of  the  Chaldeans 


Woe  to  him  that  increaseth  that  which  is  not  his, 

—  How  long?  — 
And  that  ladeth  himself  with  pledges! 

Shall  they  not  rise  up  suddenly  that  shall  exact  usury 
of  thee,  and  awake  that  shall  vex  thee,  and  thou  shalt  be 
for  booties  unto  them?  Because  thou  hast  spoiled  many 
nations,  all  the  remnant  of  the  peoples  shall  spoil  thee ; 
because  of  men's  blood,  and  for  the  violence  done  to  the 
land,  to  the  city,  and  to  all  that  dwell  therein. 


Woe  to  him  that  getteth  an  evil  gain  for  his  house, 

That  he  may  set  his  nest  on  high, 

That  he  may  be  delivered  from  the  hand  of  evil! 

Thou  hast  consulted  shame  to  thy  house  by  cutting  off 
many  peoples,  and  hast  sinned  against  thy  soul.  For  the 
stone  shall  cry  out  of  the  wall,  and  the  beam  out  of  the 
timber  shall  answer  it. 

SOS 


Rhapsody 


-*96  Masterpieces  of 


3 

Woe  to  him  that  buildeth  a  town  with  blood, 
And  stablisheth  a  city  by  iniquity! 

Behold,  is  it  not  of  the  Lord  of  hosts  that  the  peoples 
labour  for  the  fire,  and  the  nations  weary  themselves  for 
vanity?  For  the  earth  shall  be  filled  with  the  knowledge 
of  the  glory  of  the  Lord,  as  the  waters  cover  the  sea. 

4 

Woe  unto  him  that  giveth  his  neighbour  drink, 

That  addest  thy  venom  thereto. 
And  makest  him  drunken  also, 

That  thou  mayest  look  on  their  nakedness! 

Thou  art  filled  with  shame  for  glory:  drink  thou  also, 
and  be  as  one  uncircumcised.  The  cup  of  the  Lord's 
right  hand  shall  be  turned  unto  thee,  and  foul  shame  shall 
be  upon  thy  glory.  For  the  violence  done  to  Lebanon 
shall  cover  thee,  and  the  destruction  of  the  beasts  which 
made  them  afraid ;  because  of  men's  blood,  and  for  the 
violence  done  to  the  land,  to  the  city,  and  to  all  that  dwell 
therein. 

5 

What  profiteth  the  graven  image,  that  the  maker  thereof 
hath  graven  it;  the  molten  image,  and  the  teacher  of  lies, 
that  the  maker  of  his  work  trusteth  therein,  to  make  dumb 
idols?  — 

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Woe  unto  him  that  saith  to  the  wood,  Awake ; 
To  the  dumb  stone,  Arise! 

Shall  this  teach?  Behold,  it  is  laid  over  with  gold  and 
silver,  and  there  is  no  breath  at  all  in  the  midst  of  it.  But 
the  Lord  is  in  his  holy  temple:  let  all  the  earth  keep 
silence  before  him ! 


iii 

Jehovah  come  to  Judgment 

Prelude 

O  Lord,  I  have  heard  the  report  of  thee,  and  am 
afraid : 

O  Lord,  revive  thy  work  in  the  midst  of  the  years, 
In  the  midst  of  the  years  make  it  known : 
In  wrath  remember  mercy! 

Strophe 

God  Cometh  from  Teman, 
And  the  Holy  One  from  Mount  Paran. 
His  glory  covereth  the  heavens. 
And  the  earth  is  full  of  his  praise. 
And  his  brightness  is  as  the  light ; 

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^  Masterpieces  of 


He  hath  rays  coming  forth  from  his  hand ; 

And  there  is  the  hiding  of  his  power. 

Before  him  goeth  the  pestilence, 

And  fiery  bolts  go  forth  at  his  feet. 

He  standeth  and  shaketh  the  earth ; 

He  beholdeth,  and  driveth  asunder  the  nations : 

And  the  eternal  mountains  are  scattered, 

The  everlasting  hills  do  bow ; 

His  ways  are  everlasting. 

I  see  the  tents  of  Cushan  in  affliction ; 

The  curtains  of  the  land  of  Midian  do  tremble. 

Antistrophe 

Is  the  Lord  displeased  against  the  rivers  ? 
Is  thine  anger  against  the  rivers,  or  thy  wrath  against 
the  sea, 

That  thou  dost  ride  upon  thine  horses, 
Upon  thy  chariots  of  salvation? 
Thy  bow  is  made  quite  bare. 
Sworn  are  the  chastisements  of  thy  word. 
Thou  dost  cleave  the  earth  with  rivers ; 
The  mountains  see  thee  and  are  afraid ; 
The  tempest  of  waters  passeth  by ; 
The  deep  uttereth  his  voice. 
And  lifteth  up  his  hands  on  high ; 
The  sun  and  moon  stand  still  in  their  habitation 
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At  the  light  of  thine  arrows  as  they  go, 

At  the  shining  of  thy  glittering  spear. 

Thou  dost  march  through  the  land  in  indignation, 

Thou  dost  thresh  the  nations  in  anger. 

Epode 

Thou  art  come  for  the  salvation  of  thy  people. 
For  the  salvation  of  thine  anointed : 
Thou  dost  smite  off  the  head  from  the  house  of  the 
wicked, 

Laying  bare  the  foundation  even  unto  the  neck. 
Thou  dost  pierce  with  his  own  staves  the  head  of  his 
warriors : 

(They  came  as  a  whirlwind  to  scatter  me. 
Their  rejoicing  was  as  to  devour  the  poor  secretly :) 
Thou  dost  tread  the  sea  with  thine  horses,  the  surge 
of  mighty  waters. 

Postlude 

I  heard,  and  my  belly  trembled, 
My  lips  quivered  at  the  voice ; 

Rottenness  entered  into  my  bones,  and  I  trembled  in 
my  place : 

That  I  should  rest  waiting  for  the  day  of  trouble. 
When  he  that  shall  invade  them  in  troops  cometh  up 
against  the  people. 

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For  though  the  fig  tree  shall  not  blossom, 
Neither  shall  fruit  be  in  the  vines ; 
The  labour  of  the  olive  shall  fail, 
And  the  fields  shall  yield  no  meat ; 
The  flock  shall  be  cut  off  from  the  fold. 
And  there  shall  be  no  herd  in  the  stalls : 
yet  I  will  rejoice  in  the  Lord, 
I  will  joy  in  the  God  of  my  salvation. 
Jehovah,  the  Lord,  is  my  strength. 
And  he  maketh  my  feet  like  hinds'  feet, 
And  will  make  me  to  walk  upon  mine  high  places. 
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yOEVS 

RHAPSODY  OF  THE  LOCUST  PLAGUE 

i 

The  Land  Desolate  and  Mourning 

Old  Men 

Hear  this,  ye  old  men, 
And  give  ear,  all  ye  inhabitants  of  the  land!  . 
Hath  this  been  in  your  days. 
Or  in  the  days  of  your  fathers? 
Tell  ye  your  children  of  it. 
And  let  your  children  tell  their  children, 
And  their  children  another  generation. 
That  which  the  palmerworm  hath  left 
Hath  the  locust  eaten ; 
And  that  which  the  locust  hath  left 
Hath  the  cankerworm  eaten ; 
And  that  which  the  cankerworm  hath  left 
Hath  the  caterpillar  eaten. 

Revellers 

Awake,  ye  drunkards,  and  weep. 
And  howl,  all  ye  drinkers  of  wine, 
p  ao9 


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Because  of  the  sweet  wine ; 
For  it  is  cut  off  from  your  mouth ! 
For  a  nation  is  come  up  upon  my  land, 
Strong,  and  without  number ; 
His  teeth  are  the  teeth  of  a  lion, 
And  he  hath  the  jaw  teeth  of  a  great  lion. 
He  hath  laid  my  vine  waste, 
And  barked  my  fig  tree : 
He  hath  made  it  clean  bare,  and  cast  it  away ; 
The  branches  thereof  are  made  white. 

Priests 
Lament  like  a  virgin 
Girded  with  sackcloth  for  the  husband  of  her  youth! 
The  meal  offering  and  the  drink  offering 
Is  cut  off  from  the  house  of  the  Lord  : 
The  priests,  the  Lord's  ministers,  mourn. 
The  field  is  wasted, 
The  land  mourneth ; 
For  the  corn  is  wasted, 
The  new  wine  is  dried  up, 
The  oil  languisheth. 

Husbandmen 
Be  ashamed,  O  ye  husbandmen, 

Howl,  O  ye  vinedressers. 
For  the  wheat,  and  for  the  barley ; 

2IO 


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For  the  harvest  of  the  field  is  perished! 
The  vine  is  withered, 
And  the  fig  tree  languisheth ; 
The  pomegranate  tree, 
The  palm  tree  also,  and  the  apple  tree, 
Even  all  the  trees  of  the  field  are  withered : 
For  joy  is  withered  away  from  the  sons  of  men. 


Priests 

Gird  yourselves,  and  lament,  ye  priests ; 
Howl,  ye  ministers  of  the  altar ; 
Come,  lie  all  night  in  sackcloth, 
Ye  ministers  of  my  God : 
For  the  meal  offering  and  the  drink  offering 
Is  withholden  from  the  house  of  your  God! 


The  Whole  People 
Sanctify  a  fast,  call  a  solemn  assembly,  gather  the  old 
men  and  all  the  inhabitants  of  the  land  unto  the  house  of 
the  Lord  your  God,  and  cry  unto  the  Lord  : 

Alas  for  the  day!  for  the  day  of  the  Lord  is  at  hand! 
And  as  destruction  from  the  Almighty  shall  it 
come. 

Is  not  the  meat  cut  off  before  our  eyes. 

Yea,  joy  and  gladness  from  the  house  of  our  God? 


Rhapsody 


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The  seeds  rot  under  their  clods : 
The  garners  are  laid  desolate, 
The  barns  are  broken  down ; 
For  the  corn  is  withered. 

How  do  the  beasts  groan ! 

The  herds  of  cattle  are  perplexed, 

Because  they  have  no  pasture ; 

Yea,  the  flocks  of  sheep  are  made  desolate. 

O  Lord,  to  thee  do  I  cry : 

For  the  fire  hath  devoured  the  pastures  of  the 
wilderness, 

And  the  flame  hath  burned  all  the  trees  of  the  field. 
Yea,  the  beasts  of  the  field  pant  unto  thee : 
For  the  water  brooks  are  dried  up, 
And  the  fire  hath  devoured  the  pastures  of  the 
wilderness. 

ii 

The  Judgment  Advancing 

Blow  ye  the  trumpet  in  Zion, 

And  sound  an  alarm  in  my  holy  mountain ; 

Let  all  the  inhabitants  of  the  land  tremble  I 

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For  the  Day  of  the  Lord  cometh,  for  it  is  nigh  at  hand ; 
a  day  of  darkness  and  gloominess,  a  day  of  clouds  and 
thick  darkness,  as  the  dawn  spread  upon  the  mountains ; 
a  great  people  and  a  strong,  there  hath  not  been  ever  the 
like,  neither  shall  be  any  more  after  them,  even  to  the 
years  of  many  generations! 

A  fire  devoureth  before  them ; 

And  behind  them  a  flame  burneth : 

The  land  is  as  the  garden  of  Eden  before  them. 

And  behind  them  a  desolate  wilderness! 

Yea,  and  none  hath  escaped  them.  The  appearance  ol 
them  is  as  the  appearance  of  horses ;  and  as  horsemen,  so 
do  they  run.  Like  the  noise  of  chariots  on  the  tops  of  the 
mountains  do  they  leap,  like  the  noise  of  a  fiame  of  fire 
that  devoureth  the  stubble,  as  a  strong  people  set  in  battle 
array. 

At  their  presence  the  peoples  are  in  anguish : 

All  faces  are  waxed  pale : 

They  run  like  mighty  men ; 

They  climb  the  wall  like  men  of  war ; 

And  they  march  every  one  on  his  ways. 

And  they  break  not  their  ranks :  neither  doth  one  thrust 
another;  they  march  every  one  in  his  path:  and  they 
burst  through  the  weapons,  and  break  not  off  their  course. 
213 


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They  leap  upon  the  city  ; 

They  run  upon  the  wall ; 

They  climb  up  into  the  houses ; 

They  enter  in  at  the  windows  like  a  thief. 

The  earth  quaketh  before  them ; 

The  heavens  tremble : 

The  sun  and  the  moon  are  darkened, 

And  the  stars  withdraw  their  shining. 

And  the  Lord  uttereth  his  voice  before  his  army ;  for  his 
camp  is  very  great ;  for  he  is  strong  that  executeth  his 
word :  for  the  Day  of  the  Lord  is  great  and  very  terrible ; 
and  who  can  abide  it  ? 

iii 

Repentance  at  the  Last  Moment 
The  Lord 

Yet  even  now,  saith  the  Lord,  turn  ye  unto  me  with  all 
your  heart,  and  with  fasting,  and  with  weeping,  and  with 
mourning :  and  rend  your  heart,  and  not  your  garments, 
and  turn  unto  the  Lord  your  God :  for  he  is  gracious  and 
full  of  compassion,  slow  to  anger,  and  plenteous  in  mercy, 
and  repenteth  him  of  the  evil. 

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The  People 

Who  knoweth  whether  he  will  not  turn  and  repent,  and 
leave  a  blessing  behind  him,  even  a  meal  offering  and  a 
drink  offering  unto  the  Lord  your  God? 

Blow  the  trumpet  in  Zion, 

Sanctify  a  fast. 
Call  a  solemn  assembly : 

Gather  the  people. 
Sanctify  the  congregation. 
Assemble  the  old  men, 
Gather  the  children,  and  those  that  suck  the  breasts : 
Let  the  bridegroom  go  forth  of  his  chamber, 
And  the  bride  out  of  her  closet. 

Let  the  priests,  the  ministers  of  the  Lord,  weep  between 
the  porch  and  the  altar,  and  let  them  say : 

Priests 

Spare  thy  people,  O  Lord, 

And  give  not  thine  heritage  to  reproach. 
That  the  nations  should  use  a  byword  against  them, 
Wherefore  should  they  say  among  the  peoples, 
Where  is  their  God? 

SIS 


Rhapsody 


Masterpieces  of 


iv 

Relief  and  Restoration 

Then  was  the  Lord  jealous  for  his  land^  and  had 
pity  on  his  people. 

The  Lord 

Behold,  I  will  send  you  corn,  and  wine,  and  oil,  and  ye 
shall  be  satisfied  therewith  :  and  I  will  no  more  make  you 
a  reproach  among  the  nations:  but  I  will  remove  far  off 
from  you  the  northern  army,  and  will  drive  him  into  a  land 
barren  and  desolate,  his  forepart  into  the  eastern  sea,  and 
his  hinder  part  into  the  western  sea ;  and  his  stink  shall 
come  up,  and  his  ill  savour  shall  come  up,  because  he  hath 
done  great  things. 

Fear  not,  O  land,  be  glad  and  rejoice;  for  the  Lord 
hath  done  great  things.  Be  not  afraid,  ye  beasts  of  the 
field ;  for  the  pastures  of  the  wilderness  do  spring,  for  the 
tree  beareth  her  fruit,  the  fig  tree  and  the  vine  do  yield 
their  strength.  Be  glad  then,  ye  children  of  Zion,  and 
rejoice  in  the  Lord  your  God:  for  he  giveth  you  the 
former  rain  in  just  measure,  and  he  causeth  to  come  down 
for  you  the  rain,  the  former  rain  and  the  latter  rain,  in  the 
first  month.  And  the  floors  shall  be  full  of  wheat,  and  the 
fats  shall  overflow  with  wine  and  oil.    And  I  will  restore 

2X6 


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Rhapsody 


to  you  the  years  that  the  locust  hath  eaten,  the  canker- 
worm,  and  the  caterpillar,  and  the  palmerworm,  my  great 
army  which  I  sent  among  you.  And  ye  shall  eat  in  plenty 
and  be  satisfied,  and  shall  praise  the  name  of  the  Lord 
your  God,  that  hath  dealt  wondrously  with  you :  and  my 
people  shall  never  be  ashamed.  And  ye  shall  know  that 
I  am  in  the  midst  of  Israel,  and  that  I  am  the  Lord  your 
God,  and  there  is  none  else :  and  my  people  shall  never 
be  ashamed. 

V 

Afterward 
The  Lord 

And  it  shall  come  to  pass  afterward,  that  I  will  pour  out 
my  spirit  upon  all  flesh  ;  and  your  sons  and  your  daughters 
shall  prophesy,  your  old  men  shall  dream  dreams,  your 
young  men  shall  see  visions :  and  also  upon  the  servants 
and  upon  the  handmaids  in  those  days  will  I  pour  out  my 
spirit. 

And  I  will  shew  wonders  in  the  heavens  and  in  the  earth, 
blood,  and  fire,  and  pillars  of  smoke.  The  sun  shall  be 
turned  into  darkness,  and  the  moon  into  blood,  before  the 
great  and  terrible  day  of  the  Lord  come.  And  it  shall 
come  to  pass,  that  whosoever  shall  call  on  the  name  of  the 
217 


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Masterpieces  of 


Lord  shall  be  delivered :  for  in  mount  Zion  and  in  Jerusa- 
lem there  shall  be  those  that  escape,  as  the  Lord  hath 
said,  and  in  the  remnant  whom  the  Lord  doth  call.  For, 
behold,  in  those  days,  and  in  that  time,  when  I  shall  bring 
again  the  captivity  of  Judah  and  Jerusalem,  I  will  gather 
all  nations,  and  will  bring  them  down  into  the  Valley 
of  Jehoshaphat  * ;  and  I  will  plead  with  them  there  for 
my  people  and  for  my  heritage  Israel,  whom  they  have 
scattered  among  the  nations,  and  parted  my  land.  And 
they  have  cast  lots  for  my  people :  and  have  given  a  boy 
for  an  harlot,  and  sold  a  girl  for  wine,  that  they  might  drink. 
Yea,  and  what  are  ye  to  me,  O  Tyre,  and  Zidon,  and  all 
the  regions  of  Philistia?  will  ye  render  me  a  recompence? 
and  if  ye  recompense  me,  swiftly  and  speedily  will  I  return 
your  recompence  upon  your  own  head.  Forasmuch  as  ye 
have  taken  my  silver  and  my  gold,  and  have  carried  into 
your  temples  my  goodly  pleasant  things ;  the  children  also 
of  Judah  and  the  children  of  Jerusalem  have  ye  sold  unto 
the  sons  of  the  Grecians,  that  ye  might  remove  them  far 
from  their  border :  behold,  I  will  stir  them  up  out  of  the 
place  whither  ye  have  sold  them,  and  will  return  your 
recompence  upon  your  own  head ;  and  I  will  sell  your  sons 
and  your  daughters  into  the  hand  of  the  children  of  Judah, 
and  they  shall  sell  them  to  the  men  of  Sheba,  to  a  nation 
far  off:  for  the  Lord  hath  spoken  it. 


[*  The  Lord's  Decision.] 
218 


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vi 

Advance  to  the  Valley  of  Decision 
The  Lord 

Proclaim  ye  this  among  the  nations;  prepare  war:  stir 
up  the  mighty  men ;  let  all  the  men  of  war  draw  near  let 
them  come  up.  Beat  your  plowshares  into  swords,  and 
your  pruninghooks  into  spears :  let  the  weak  say,  I  am 
strong. 

Voices 

Haste  ye,  and  come,  all  ye  nations  round  about,  and 
gather  yourselves  together.  Thither  cause  thy  mighty 
ones  to  come  down,  O  Lord. 

The  Lord 

Let  the  nations  bestir  themselves,  and  come  up  to  the 
Valley  of  ^  Jehoshaphat' :  for  there  will  I  <  sit  to  judge '  all 
the  nations  round  about. 

The  Lord  {to  his  Hosts) 
Put  ye  in  the  sickle,  for  the  harvest  is  ripe :  come,  tread 
ye ;  for  the  winepress  is  full,  the  fats  overflow ;  for  their 
wickedness  is  great. 

219 


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Masterpieces  of 


The  Prophetic  Spectator 

Multitudes,  multitudes  in  the  Valley  of  Decision  !  for  the 
Day  of  the  Lord  is  near  in  the  Valley  of  Decision.  The 
sun  and  the  moon  are  darkened,  and  the  stars  withdraw 
their  shining.  And  the  Lord  shall  roar  from  Zion,  and 
utter  his  voice  from  Jerusalem ;  and  the  heavens  and  the 
earth  shall  shake :  but  the  Lord  will  be  a  refuge  unto  his 
people,  and  a  strong  hold  to  the  children  of  Israel. 


vii 

The  Holy  Mountain  and  Eternal  Peace 
The  Lord 

So  shall  ye  know  that  I  am  the  Lord  your  God,  dwell- 
ing in  Zion  my  holy  mountain :  then  shall  Jerusalem  be 
holy,  and  there  shall  no  strangers  pass  through  her  any 
more.  And  it  shall  come  to  pass  in  that  day,  that  the 
mountains  shall  drop  down  sweet  wine,  and  the  hills  shall 
flow  with  milk,  and  all  the  brooks  of  Judah  shall  flow  with 
waters ;  and  a  fountain  shall  come  forth  of  the  house  of 
the  Lord,  and  shall  water  the  Valley  of  Acacias.  Egypt 
shall  be  a  desolation,  and  Edom  shall  be  a  desolate  wilder- 

220 


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Rhapsody 


ness,  for  the  violence  done  to  the  children  of  Judah,  be- 
cause they  have  shed  innocent  blood  in  their  land.  But 
Judah  shall  be  inhabited  for  ever,  and  Jerusalem  from 
generation  to  generation.  And  I  will  cleanse  their  blood 
that  I  have  not  cleansed :  for  the  Lord  dwelleth  in  Zion. 

221 


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THE  HURT  OF  THE  DAUGHTER  OF  MY 
PEOPLE 

A  Rhapsodic  Discourse  of  Jeremiah 

Thus  saith  the  Lord  :  Shall  men  fall,  and  not  rise  up 
again  ?  shall  one  turn  away,  and  not  return  ?  Why  then  is 
this  people  of  Jerusalem  slidden  back  by  a  perpetual  back- 
sliding? they  hold  fast  deceit,  they  refuse  to  return.  I 
hearkened  and  heard,  but  they  spake  not  aright :  no  man 
repenteth  him  of  his  wickedness,  saying.  What  have  I  done  ? 
every  one  turneth  to  his  course,  as  a  horse  that  rusheth 
headlong  in  the  battle.  Yea,  the  stork  in  the  heaven 
knoweth  her  appointed  times;  and  the  turtle  and  the 
swallow  and  the  crane  observe  the  time  of  their  coming ; 
but  my  people  know  not  the  ordinance  of  the  Lord.  How 
do  ye  say,  We  are  wise,  and  the  law  of  the  Lord  is  with 
us  ?  But,  behold,  the  false  pen  of  the  scribes  hath  wrought 
falsely.  The  wise  men  are  ashamed,  they  are  dismayed 
and  taken :  lo,  they  have  rejected  the  word  of  the  Lord  ; 
and  what  manner  of  wisdom  is  in  them  ?  Therefore  will  I 
give  their  wives  unto  others,  and  their  fields  to  them  that 
shall  possess  them :  for  every  one  from  the  least  even  unto 
the  greatest  is  given  to  covetousness,  from  the  prophet 
even  unto  the  priest  every  one  dealeth  falsely.  And  they 
have  healed  the  hurt  of  the  daughter  of  my  people  lightly, 

222 


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Literature  ^ 


Rhapsody 


saying,  Peace,  peace ;  when  there  is  no  peace.  Were  they 
ashamed  when  they  had  committed  abomination?  nay, 
they  were  not  at  all  ashamed,  neither  could  they  blush : 
therefore  shall  they  fall  among  them  that  fall :  in  the  time 
of  their  visitation  they  shall  be  cast  down,  saith  the  Lord. 
I  will  utterly  consume  them,  saith  the  Lord  :  there  shall 
be  no  grapes  on  the  vine,  nor  figs  on  the  fig  tree,  and  the 
leaf  shall  fade ;  and  the  things  that  I  have  given  them 
shall  pass  away  from  them. 

The  People 

Why  do  we  sit  still?  assemble  yourselves,  and  let  us 
enter  into  the  defenced  cities,  and  let  us  be  silent  there: 
for  the  Lord  our  God  hath  put  us  to  silence,  and  given  us 
water  of  gall  to  drink,  because  we  have  sinned  against  the 
Lord.  We  looked  for  peace,  but  no  good  came ;  and  for 
a  time  of  healing,  and  behold  dismay !  The  snorting  of  his 
horses  is  heard  from  Dan :  at  the  sound  of  the  neighing  of 
his  strong  ones  the  whole  land  trembleth ;  for  they  are 
come,  and  have  devoured  the  land  and  all  that  is  in  it ; 
the  city  and  those  that  dwell  therein. 

The  Lord 

For,  behold,  I  will  send  serpents,  basilisks,  among  you, 
which  wiU  not  be  charmed ;  and  they  shall  bite  you,  saith 
the  Lord. 

223 


I 


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Masterpieces  of 


The  Prophet 

Oh  that  I  could  comfort  myself  against  sorrow!  my  heart 
is  faint  within  me.  Behold,  the  voice  of  the  cry  of  the 
daughter  of  my  people  from  a  land  that  is  very  far  off — 

The  People 
Is  not  the  Lord  in  Zion  f  is  not  her  King  in  her? 

The  Lord 

Why  have  they  provoked  me  to  anger  with  their  graven 
images^  and  with  strange  vanities  f 

The  People 

The  harvest  is  past^  the  summer  is  ended,  and  we  are 
not  saved  I 

The  Prophet 

For  the  hurt  of  the  daughter  of  my  people  am  I  hurt :  I 
am  black ;  astonishment  hath  taken  hold  on  me.  Is  there 
no  balm  in  Gilead?  is  there  no  physician  there?  why  then 
is  not  the  health  of  the  daughter  of  my  people  recovered? 
Oh  that  my  head  were  waters,  and  mine  eyes  a  fountain  of 
tears,  that  I  might  weep  day  and  night  for  the  slain  of  the 
daughter  of  my  people!  Oh  that  I  had  in  the  wilderness 
a  lodging  place  of  wayfaring  mea ;  that  I  might  leave  my 


Biblical  Literature 


Rhapsody 


people  and  go  from  them!  for  they  be  all  adulterers,  an 
assembly  of  treacherous  men.  And  they  bend  their  tongue 
as  it  were  their  bow  for  falsehood ;  and  they  are  grown 
strong  in  the  land,  but  not  for  truth. 

The  Lord 

For  they  proceed  from  evil  to  evil,  and  they  know  not 
me,  saith  the  Lord.  Take  ye  heed  every  one  of  his 
neighbour,  and  trust  ye  not  in  any  brother:  for  every 
brother  will  utterly  supplant,  and  every  neighbour  will  go 
about  with  slanders.  And  they  will  deceive  every  one  his 
neighbour,  and  will  not  speak  the  truth  :  they  have  taught 
their  tongue  to  speak  lies;  they  weary  themselves  to 
commit  iniquity.  Thine  habitation  is  in  the  midst  of  de- 
ceit ;  through  deceit  they  refuse  to  know  me,  saith  the 
Lord.  Therefore  thus  saith  the  Lord  of  hosts.  Behold, 
I  will  melt  them,  and  try  them ;  for  how  else  should  I  do, 
because  of  the  daughter  of  my  people?  Their  tongue  is  a 
deadly  arrow ;  it  speaketh  deceit :  one  speaketh  peaceably 
to  his  neighbour  with  his  mouth,  but  in  his  heart  he  layeth 
wait  for  him.  Shall  I  not  visit  them  for  these  things  ?  saith 
the  Lord  :  shall  not  my  soul  be  avenged  on  such  a  nation 

as  this  ? 

Q  225 


Rhapsody 


•^  Masterpieces  of 


THE  LORD'S   CONTROVERSY  BEFORE  THE 
MOUNTAINS 

A  Dramatic  Morceau  of  Micah 

The  Lord 

Arise,  contend  thou  before  the  mountains,  and  let  the 
hills  hear  thy  voice.  Hear,  O  ye  mountains,  the  Lord's 
controversy,  and  ye  enduring  foundations  of  the  earth  :  for 
the  Lord  hath  a  controversy  with  his  people,  and  he  will 
plead  with  Israel. 

O  my  people,  what  have  I  done  unto  thee?  and  wherein 
have  I  wearied  thee?  testify  against  me.  For  I  brought 
thee  up  out  of  the  land  of  Egypt,  and  redeemed  thee  out  of 
the  house  of  bondage ;  and  I  sent  before  thee  Moses,  Aaron, 
and  Miriam.  O  my  people,  remember  now  what  Balak 
king  of  Moab  consulted,  and  what  Balaam  the  son  of  Beor 
answered  him ;  remember  from  Shittim  unto  Gilgal,  that 
ye  may  know  the  righteous  acts  of  the  Lord. 

The  People 

Wherewith  shall  I  come  before  the  Lord,  and  bow  my- 
self before  the  high  God?  shall  I  come  before  him  with 
burnt  offerings,  with  calves  of  a  year  old?   Will  the  Lord 
be  pleased  with  thousands  of  rams,  or  with  ten  thousands 
226 


B i blical  Literature  Rhapsody 

of  rivers  of  oil  ?  Shall  I  give  my  firstborn  for  my  transgres- 
sion, the  fruit  of  my  body  for  the  sin  of  my  soul? 

The  Mountains 
He  hath  shewed  thee,  O  man,  what  is  good ;  and  what 
doth  the  Lord  require  of  thee,  but  to  do  justly,  and  to  love 
mercy,  and  to  walk  humbly  with  thy  God? 

227 


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^  Masterpieces  of 


A  CRY  OF  COMFORT  FOR  JERUSALEM 
Prelude  to  the  Rhapsody  of '  Zion  Redeemed 
Jehovah 

Comfort  ye,  comfort  ye  my  people,  saith  your  God.  Speak 
ye  comfortably  to  Jerusalem,  and  cry  unto  her,  that  her 
warfare  is  accomplished,  that  her  iniquity  is  pardoned ;  that 
she  hath  received  of  the  Lord's  hand  double  for  all  her 
sins. 

{Voices  carry  on  the  tidings  across  the  desert  to  Jerusalem 

A  Voice  of  one  crying 

Prepare  ye  in  the  wilderness  the  way  of  the  Lord, 

Make  straight  in  the  desert  a  high  way  for  our  God. 
Every  valley  shall  be  exalted. 

And  every  mountain  and  hill  shall  be  made  low  : 
And  the  crooked  shall  be  made  straight. 

And  the  rough  places  plain : 
And  the  glory  of  the  Lord  shall  be  revealed, 

And  all  flesh  shall  see  it  together : 
For  the  mouth  of  the  Lord  hath  spoken  it. 

228 


Biblical  Literature  Bs- 


Rhapsody 


A  Second  Voice  {in  the  distance) 

Cry! 

A  Despairing  Voice 

What  shall  I  cry? 
All  flesh  is  grass, 

And  all  the  goodliness  thereof  is  as  the  flower  of  the 
field: 
The  grass  withereth, 
The  flower  fadeth, 

Because  the  breath  of  the  Lord  bloweth  upon  it : 
Surely  the  people  is  grass  ! 

The  Second  Voice 

The  grass  withereth, 
The  flower  fadeth : 
But  the  word  of  our  God  shall  stand  for  ever. 

Fourth  Voice  {still  more  distant) 

O  thou  that  tellest  good  tidings  to  Zion, 

Get  thee  up  into  the  high  mountain ; 
O  thou  that  tellest  good  tidings  to  Jerusalem, 

Lift  up  thy  voice  with  strength ; 
Lift  it  up,  be  not  afraid ; 

Say  unto  the  cities  of  Judah,  Behold  your  God! 
229 


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Masterpieces  of 


Fifth  Voice 

Behold,  the  Lord  God  will  come  as  a  mighty  one, 
And  his  arm  shall  rule  for  him  : 
Behold,  his  reward  is  with  him, 
And  his  recompence  before  him. 

He  shall  feed  his  flock  like  a  shepherd, 

He  shall  gather  the  lambs  in  his  arm, 

And  carry  them  in  his  bosom, 

And  shall  gently  lead  those  that  give  suck. 
230 


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Rhapsody 


Z/OAT  AWAKENED 
{Being  Vision  III  of  the  Rhapsody  of  'Zion  Redeemed'') 
Appeals  to  Zion 
Jehovah 

Hearken  to  me,  ye  that  follow  after  righteousness,  ye 
that  seek  the  Lord  :  look  unto  the  rock  whence  ye  were 
hewn,  and  to  the  hole  of  the  pit  whence  ye  were  digged. 
Look  unto  Abraham  your  father,  and  unto  Sarah  that  bare 
you :  for  when  he  was  but  one  I  called  him,  and  I  blessed 
him,  and  made  him  many. 

For  the  Lord  hath  comforted  Zion :  he  hath  comforted 
all  her  waste  places,  and  hath  made  her  wilderness  like 
Eden,  and  her  desert  like  the  garden  of  the  Lord;  joy 
and  gladness  shall  be  found  therein,  thanksgiving,  and  the 
voice  of  melody. 

{IVo  response) 
Jehovah 

Attend  unto  me,  O  my  people ;  and  give  ear  unto  me, 
O  my  nation ;  for  a  law  shall  go  forth  from  me,  and  I  will 
231 


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Masterpieces  of 


make  my  judgement  to  rest  for  a  light  of  the  peoples.  My 
righteousness  is  near,  my  salvation  is  gone  forth,  and  mine 
arms  shall  judge  the  peoples ;  the  isles  shall  wait  for  me, 
and  on  mine  arm  shall  they  trust. 

Lift  up  your  eyes  to  the  heavens,  and  look  upon  the  earth 
beneath:  for  the  heavens  shall  vanish  away  like  smoke, 
and  the  earth  shall  wax  old  like  a  garment,  and  they  that 
dwell  therein  shall  die  in  like  manner :  but  my  salvation 
shall  be  for  ever,  and  my  righteousness  shall  not  be  abol- 
ished. 

(iVb  response) 
Jehovah 

Hearken  unto  me,  ye  that  know  righteousness,  the  peo- 
ple in  whose  heart  is  my  law;  fear  ye  not  the  reproach 
of  men,  neither  be  ye  dismayed  at  their  revilings. 

For  the  moth  shall  eat  them  up  like  a  garment,  and  the 
worm  shall  eat  them  like  wool :  but  my  righteousness  shall 
be  for  ever,  and  my  salvation  unto  all  generations. 

(^IVo  response') 

The  Celestial  Hosts 

Awake,  awake,  put  on  strength,  O  arm  of  the  Lord  ; 
Awake,  as  in  the  days  of  old. 
The  generations  of  ancient  times! 

232 


Biblical  Literature  B^- 


Rhapsody 


Art  thou  not  it  that  cut  Rahab  in  pieces, 

That  pierced  the  dragon? 
Art  thou  not  it  which  dried  up  the  sea, 

The  waters  of  the  great  deep ; 

That  made  the  depths  of  the  sea 
A  way  for  the  redeemed  to  pass  over? 

And  the  ransomed  of  the  Lord  shall  return, 
And  come  with  singing  unto  Zion ; 

And  everlasting  joy  shall  be  upon  their  heads : 
They  shall  obtain  gladness  and  joy, 

And  sorrow  and  sighing  shall  flee  away. 

Jehovah 

I,  even  I,  am  he  that  comforteth  you :  who  art  thou,  that 
thou  art  afraid  of  man  that  shall  die,  and  of  the  son  of  man 
which  shall  be  made  as  grass ;  and  hast  forgotten  the  Lord 
thy  Maker,  that  stretched  forth  the  heavens,  and  laid  the 
foundations  of  the  earth ;  and  fearest  continually  all  the 
day  because  of  the  fury  of  the  oppressor,  when  he  maketh 
ready  to  destroy?  And  where  is  the  fury  of  the  oppressor? 
The  captive  exile  shall  speedily  be  loosed ;  and  he  shall  not 
die  and  go  down  into  the  pit,  neither  shall  his  bread  fail. 

For  I  am  the  Lord  thy  God,  which  stilleth  the  sea, 
when  the  waves  thereof  roar:  the  Lord  of  hosts  is  his 
name.  And  I  have  put  my  words  in  thy  mouth,  and  have 
233 


Rhapsody 


Masterpieces  of 


covered  thee  in  the  shadow  of  mine  hand,  that  I  may  plant 
the  heavens,  and  lay  the  foundations  of  the  earth,  and  say 
unto  Zion,  Thou  art  my  people. 

(JVo  response) 

The  Celestial  Hosts 
Awake,  awake,  stand  up,  O  Jerusalem, 
Which  hast  drunk  at  the  hand  of  the  Lord  the  cup  of 
his  fury ; 

Thou  hast  drunken  the  bowl  of  the  cup  of  staggering, 
and  drained  it. 

There  is  none  to  guide  her 

Among  all  the  sons  whom  she  hath  brought  forth ; 
Neither  is  there  any  that  taketh  her  by  the  hand 

Of  all  the  sons  that  she  hath  brought  up. 

These  two  things  are  befallen  thee ; 

Who  shall  bemoan  thee? 
Desolation  and  destruction, 
And  the  famine,  and  the  sword, 

How  shall  I  comfort  thee? 

Thy  sons  have  fainted. 

They  lie  at  the  top  of  all  the  streets. 

As  an  antelope  in  a  net ; 
They  are  full  of  the  fury  of  the  Lord, 

The  rebuke  of  thy  God. 

234 


Biblical  Literature  8«- 


Rhapsody 


Jehovah 

Therefore  hear  now  this,  thou  afflicted,  and  drunken,  but 
not  with  wine :  Thus  saith  thy  Lord,  the  Lord,  and  thy 
God  that  pleadeth  the  cause  of  his  people :  Behold,  I  have 
taken  out  of  thine  hand  the  cup  of  staggering,  even  the 
bowl  of  the  cup  of  my  fury ;  thou  shalt  no  more  drink  it 
again  :  and  I  will  put  it  into  the  hand  of  them  that  afflict 
thee ;  which  have  said  to  thy  soul,  Bow  down,  that  we  may 
go  over :  and  thou  hast  laid  thy  back  as  the  ground,  and  as 
the  street,  to  them  that  go  over. 

(JVo  response) 

The  Celestial  Hosts 

Awake,  awake,  put  on  thy  strength,  O  Zion ; 
Put  on  thy  beautiful  garments,  O  Jerusalem,  the  holy 
city : 

For  henceforth  there  shall  no  more  come  into  thee  the 
uncircumcised  and  the  unclean. 

Shake  thyself  from  the  dust ; 
Arise,  sit  thee  down,  O  Jerusalem : 

Loose  thyself  from  the  bands  of  thy  neck,  O  captive 
daughter  of  Zion. 

235 


Rhapsody 


Masterpieces  of 


Jehovah 

For  thus  saith  the  Lord,  Ye  were  sold  for  nought,  and 
ye  shall  be  redeemed  without  money.  For  thus  saith  the 
Lord  God,  My  people  went  down  at  the  first  into  Egypt  to 
sojourn  there :  and  the  Assyrian  oppressed  them  without 
cause.  Now  therefore,  what  do  I  here,  saith  the  Lord, 
seeing  that  my  people  is  taken  away  for  nought?  They 
that  rule  over  them  do  howl,  saith  the  Lord,  and  my  name 
continually  all  the  day  is  blasphemed.  Therefore  my  peo- 
ple shall  know  my  name :  therefore  they  shall  know  in  that 
day  that  I  am  he  that  doth  speak :  Behold  it  is  I  ! 

ii 

The  Awakening 
Chorus  of  Watchmen 

How  beautiful  upon  the  mountains  are  the  feet  of  him 
That  bringeth  good  tidings,  that  publisheth  peace. 
That  bringeth  good  tidings  of  good,  that  publisheth  sal- 
vation : 

That  saith  unto  Zion,  Thy  God  reigneth ! 

The  voice  of  thy  Watchmen  !  they  lift  up  the  voice, 

Together  do  they  sing. 

For  they  shall  see,  eye  to  eye, 
How  the  Lord  returneth  to  Zion. 

236 


Biblical  Literature 


Rhapsody 


Break  forth  into  joy,  sing  together, 

Ye  waste  places  of  Jerusalem : 
For  the  Lord  hath  comforted  his  people, 

He  hath  redeemed  Jerusalem. 

The  Lord  hath  made  bare  his  holy  arm 

In  the  eyes  of  all  the  nations  ; 

And  all  the  ends  of  the  earth 
Shall  see  the  salvation  of  our  God. 

Depart  ye,  depart  ye,  go  ye  out  from  thence, 

Touch  no  unclean  thing ; 
Go  ye  out  of  the  midst  of  her  i 

Be  ye  clean,  ye  that  bear  the  vessels  cf  the  Lord. 

For  ye  shall  not  go  out  in  haste, 

Neither  shall  ye  go  by  flight ; 
For  the  Lord  will  go  before  you. 

And  the  God  of  Israel  will  be  your  rearward. 
237 


Notes 


The  Metrical  System  of  Biblical  Verse 


In  the  strictest  sense  the  term  *metricar  is  not  applicable  to 
Biblical  verse,  since  this  is  constituted,  not  by  any  numbering 
of  :<yllables,  but  by  the  parallelism  of  whole  clauses. 

The  LORD  of  Hosts  is  with  us, 
The  God  of  Jacob  is  our  refuge. 

This  is  verse,  not  in  virtue  of  any  particular  number  of  syllables 
in  the  Unes,  but  because  the  second  line  is  felt  to  run  parallel 
with  the  first.  This  principle  of  parallelism  of  clauses  underlies 
the  whole  of  versification  in  Scriptural  literature.  As  however 
the  different  modes  of  combination  and  variation  of  these  par- 
allel lines  in  Biblical  poetry  correspond,  to  a  large  extent,  with 
those  of  metrical  lines  in  other  languages,  it  is  convenient  ^to 
speak  of  the  principles  governing  them  as  a  'metrical  system/ 

One  consequence  however  of  the  difference  between  Biblical 
and  other  verse  should  always  be  borne  in  mind.  The  parallel- 
ism of  clauses,  which  makes  the  foundation  of  Hebrew  verse,  is 
also  a  thing  proper  to  oratorical  prose  in  all  languages.  Accord- 
ingly in  Hebrew  prose  and  verse  overlap :  the  extremes  of  either 
(e.g.  Psalms  and  Chronicles)  are  strongly  contrasted,  but  there 
is  a  middle  style  which  can  be  presented  in  either  form.  Hence 
there  is  nothing  strange  in  the  fact  that  the  same  passage  of 

R  241 


Metre 


^  Biblical  Masterpieces 


Scripture  may  be  presented  by  one  editor  as  prose  and  by 
another  as  verse,  according  to  the  purpose  of  each  arrange- 
ment. [For  example:  the  Oration  on  ImmortaUty  (page  75), 
which  for  a  specimen  of  oratory  is  here  arranged  as  prose,  is 
printed  as  verse  in  the  Revised  Version  of  the  Apocrypha.] 

I.  The  simplest  type  of  parallelism  in  Biblical  literature  may 
be  called  'Antique  Rhythm/  It  is  the  metre  of  most  of  the 
traditional  poetry  preserved  in  the  historic  books  of  Scripture. 
Its  unit  consists  in  a  couplet,  of  which  either  member  may  be 
strengthened  by  a  parallel  line,  but  not  both. 

Let  me  die  the  death  of  the  righteous^ 
And  let  my  last  end  be  like  his  ! 

He  saith^  which  heareth  the  words  of  God, 
Which  seeth  the  vision  of  the  Almighty^ 
Falling  down,  and  having  his  eyes  open* 

He  shall  eat  up  the  nations  his  adversaries, 
And  shall  break  their  bones  in  pieces. 
And  smite  them  through  with  his  arrows. 

Such  a  unit  may  be  called  a  *  strain.'  It  will  be  seen  in  the 
examples  that  the  first  strain  is  a  simple  couplet,  the  second  has 
its  first  line  strengthened,  the  last  has  its  second  line  strength- 
ened. This  power  of  occasionally  strengthening  either  line  of 
a  couplet  by  an  additional  line  gives  the  Antique  Rhythm  a 
flexibility  suited  to  spontaneous  composition.  A  similar  device 
242 


Notes  84- 


Metre 


is  found  in  connection  with  the  traditional  ballad  poetry  of 
England,  of  which  such  collections  as  TJu  Percy  Reliques  are 
accidentally  preserved  specimens.  While  the  regular  metre  of 
such  ballads  is  a  four-line  stanza,  yet  a  few  poems,  such  as  the 
Ballad  of  Sir  Cauline,  show  some  stanzas  with  individual  lines 
strengthened : 

Fair  Christabel^  that  lady  mild^ 

Was  had  forth  of  her  tower; 
But  ever  she  droop eth  in  her  mind^ 
As  nipt  hy  an  mtgenile  wind 

Doth  some  pale  lily  flower. 

The  poetry  of  the  historic  books  mostly  takes  the  form  of 
aggregations  of  such  'strains'  of  Antique  Rhythm,  with  no  fur- 
ther  structure.  Occasionally  such  a  poem  will  fall  into  verse 
paragraphs  or  'strophes'  [to  be  distinguished  from  the  anti- 
strophic  system  presently  to  be  described]:  an  example  is 
David's  Song  of  Victory  (see  note  on  page  266).  [For  a  com- 
bination of  Antique  Rhythm  and  the  Antistrophic  system,  see 
note  to  vii  on  page  267.] 

2.  The  metre  of  Wisdom  verse  is  highly  elaborate :  we  find 
here,  not  only  the  parallelism  of  successive  clauses,  but  the 
*  high  parallelism '  which  correlates  all  parts  of  a  whole  poem 
with  one  another.  Two  types  may  be  distinguished :  the  Stanza 
structure  and  the  Antistrophic  structure. 

Stanzas  are  familiar  to  the  English  reader  :  in  Biblical  poetry 
groups  of  three  lines,  or  four  lines,  etc.,  recur  in  succession:  a 
simple  example  is  the  Chorus  of  Watchmen  (on  page  236). 
«43 


Metre 


^  Biblical  Masterpieces 


The  Antistrophic  system  is  familiar  to  students  of  Greek,  as 
the  metrical  form  of  tragic  choral  odes.  In  this  case  the  stanzas 
run  in  pairs,  strophe  and  antistrophe,  the  theory  being  that  the 
antistrophe  exactly  repeats  the  metrical  form  of  its  strophe;  if 
another  strophe  follows  the  form  may  altogether  change,  but 
the  changed  form  will  be  repeated  in  the  corresponding  antis- 
trophe. [This  may  be  expressed  by  the  formula  a  a\  b  b\  c  c\ 
etc.]  Besides  the  pair  of  strophes  there  may  be  an  introduction, 
or  conclusion,  or  both.  No.  i  of  the  Sonnets  (on  page  125)  is 
an  example  of  a  poem  consisting  simply  of  strophe  and  antis- 
trophe; No.  iii  (page  126)  has  also  a  conclusion.* 

Both  in  the  case  of  the  Stanza  structure  and  the  Antistrophic 
structure  there  are  various  modifications  and  elaborations  —  du- 
plication, inversion,  interruption,  etc. :  these  it  will  be  sufficient 
to  explain  in  connection  with  the  examples  in  which  they  are 
found. 

3.  The  metre  of  Lyrics  is  in  the  main  the  same  as  that  of 
Wisdom  poetry.  But  in  the  strictest  kinds  of  lyrics  the  structure 
is  further  determined  by  the  musical  performance.  A  lyric  may 
be  a  solo,  or  the  matter  may  be  arranged  for  '  antiphonal  *  per- 
formance between  different  performers,  €.g.  choruses  of  Men 
and  of  Women.    Antiphonal  and  antistrophic  structure  go 

*  The  term  strophe  is  the  Greek  for  *  turning the  system  is  derived  from 
the  dance  performance  of  Greek  odes,  according  to  which  the  chorus  danced 
from  the  altar  to  the  end  of  the  orchestra  in  one  stanza,  then  *  turned,'  and 
retraced  their  steps  for  the  antistiophe  or  '  answering  *  stanza.  The  terra 
strophe  has  come  to  be  used  also  for  verse  paragraphs  where  there  is  no 
antistrophic  arrangement.    (See  page  266,  note  on  vi.) 

244 


Notes 


Story 


easily  together:  see  Deborah's  Song,  page  152.  The  musical 
performance  also  introduces  the  *  refrain/  a  passage  recurring 
(with  or  without  changes  for  musical  effect)  :  for  example  see 
The  Song  of  Moses  and  Miriam  (page  149). 

4.  A  characteristic  metrical  system  in  Biblical  verse  is  the 
*  Doom  form.'  Here  the  thread  of  the  poem  is  in  what,  for 
form  and  spirit,  may  be  called  prose;  but  this  prose  is  inter- 
rupted at  intervals  by  lyric  verse,  celebrating  or  realising  what 
the  prose  brings  forward.  This  is  chiefly  found  in  prophecies 
of  *  doom,'  or  denunciation  of  the  foes  of  Israel  (hence  the 
name)  :  the  prose  is  a  Divine  word  of  denunciation,  the  lyrics 
are  mostly  impersonal  celebrations  of  what  the  Divine  speaker 
says.  The  form  is  easily  collected  from  examples;  see  pages 
175-181. 

STORY 

Story  as  a  form  of  literature  differs  from  History  by  its  appeal 
to  the  imagination  and  emotions,  whereas  History  addresses 
itself  to  our  sense  of  record  and  scientific  explanation.  It  is  of 
no  consequence  whether  the  matter  of  the  story  be  historic  fact 
or  invention ;  in  the  one  case  the  writer  selects,  in  the  other  case 
he  frames,  such  details  as  will  have  the  desired  effect  in  present- 
ing the  story  to  the  mind  of  the  reader.  The  stories  of  the 
Bible  are  scattered  through  the  history,  of  which  they  form  a 
part;  thus  a  reader  of  the  Bible  in  its  ordinary  versions  may  be 
required  at  any  moment  to  alter  the  character  of  his  attention 
without  anything  to  warn  him  of  the  change.  In  the  Modern 
245 


Story 


Biblical  Masterpieces 


Reader's  Bible  (volumes  Genesis,  The  Exodus,  The  Judges,  The 
Kings)  the  stories  are  separated  from  the  surrounding  matter  by 
titles.    Selections  of  these  stories  enter  into  the  present  volume. 

1.  Joseph  and  his  Brethren.  This  is  one  of  the  most  elabo- 
rate and  artistically  beautiful  stories  in  all  literature.  It  empha- 
sises an  important  place  in  the  Biblical  history,  Joseph  being  a 
link  between  the  Children  of  Israel  and  the  world  empire  of 
Egypt.  Among  elements  of  story  beauty  note  the  personality  of 
Joseph,  its  attractiveness  wherever  he  goes  and  its  gradual 
maturing.  Note  also  the  sketches  of  varied  life  which  make  a 
background  to  the  story  as  it  moves  along — glimpses  of  shep- 
herd life,  of  caravan  trading,  of  palace  life  in  Egypt.  But  the 
main  interest  will  be  the  *  plot*— -the  technical  term  for  the 
harmony  that  binds  the  different  parts  of  a  story  into  one  whole. 
In  the  present  case  there  are  three  'motives'  underlying  the 
plot,  (i)  What  has  been  called  the  *  oracular  action ' :  the  in- 
terest of  mystic  dream,  oracles  gradually  becoming  clear  as  the 
oracles  are  fulfilled.  (2)  The  development  of  an  ironic  situa- 
tion—  Joseph  recognising  his  brethren  but  not  recognised  by 
them  :  once  developed  this  situation  is  prolonged  to  the  utmost 
by  the  hero's  conflict  of  feelings,  between  resentment  and  family 
affection.  (3)  Beneath  all  other  motives  is  the  providential 
overruling  of  human  events  for  high  purposes  (compare 
page  27). 

ii.  The  Witness  of  Balaam.   The  place  of  this  story  in  the 
main  history  is  indicated  by  its  title :  the  *  Exodus '  is  the  period 
of  development  for  Israel  from  a  family  to  a  nation,  and  towards 
the  close  of  the  period  Balaam,  an  outsider,  bears  witaess  in 
246 


Notes 


Story 


spite  of  himself  to  the  growing  numbers  of  the  nation  and  to  its 
glorious  future.  —  In  literary  form  it  is  a  '  mixed  epic '  or  '  canti- 
fable ' :  a  story  in  prose  that  breaks  into  verse  at  appropriate 
places.  (Compare  the  expression  too^  up  his  parable:  the 
parable  is  an  undefined  term  for  a  more  specialised  literary  form 
occurring  in  the  course  of  more  general  literature,  such  as  a 
fable  in  the  midst  of  a  discourse,  or  a  poem  in  the  midst  of 
prose.)  — •  Its  interest  rests  partly  upon  the  conception  of  the 
*  Blessing  and  the  Curse ' :  there  is  the  superstitious  idea  of  the 
efficacy  of  these  in  the  minds  of  Balak  and  his  people,  while 
the  true  Blessing  comes  from  the  prophetic  vision  accorded  to 
Balaam  by  God.  [Compare  'The  Stolen  Blessing'  in  the 
Genesis  volume.]  In  character  Balaam  is  a  sincere  worshipper 
of  Jehovah  outside  the  ranks  of  Jehovah's  people,  who  however 
from  interested  motives  conforms  to  the  heathen  world  around 
him  as  far  as  he  can.  [Outside  this  story  the  general  history 
shows  him  as  yielding  at  last  to  material  interest  and  acting 
as  tempter  to  Israel:  compare  Revelation,  chapter  ii.  14.]-- 
The  third  paragraph  (page  34)  is  the  famous  story  of  Balaam's 
Ass.  It  is  the  opinion  of  some  that  this  is  a  fable  interwoven 
with  the  main  story :  it  is  in  favour  of  this  view  that  the  follow- 
ing paragraph,  So  Balaam  went  with  the  princes  of  Balak,  etc., 
seems  the  natural  continuation  of  the  second  paragraph;  while 
the  princes  of  Balak  are  ignored  in  the  story  of  the  Ass. 

ill.  The  Crowning  of  Abimelech.    This  occupies  an  im- 
portant place  in  the  general  history.    Originally  Israel  is  ruled 
only  by  the  inyisible  Jehovah;  gradually  the  secularising  forces 
around  lead  to  the  institution  of  visible  kings.    This  story  is  the 
247 


Story 


Biblical  Masterpieces 


first  attempt  at  crowning  a  king,  the  work  of  a  faction,  with 
civil  war  and  ruin  as  a  result.  —  It  is  a  story  of  war  and  advent- 
ure. [Compare  the  Raid  on  Michmash,  or  The  Feud  of  Saul 
and  David  in  the  volume.]  — Its  interest  also  rests  upon 

the  bitter  fable  of  Jotham  in  scorn  of  kingship :  the  fable  has 
the  effect  of  a  curse  since  it  is  literally  fulfilled. 

iv.  Samson's  Wedding  Feast.  This  illustrates  a  variety  of 
story  called  *  Idyl the  word  is  almost  equivalent  to  *  trifle,'  and 
the  term  is  applied  to  incidents  of  love  or  domestic  life  in  con- 
tradistinction to  graver  matters  of  history.  [Three  Idyl  Stories 
(^Ruth,  Esther^  Tobit)  are  contained  in  the  Biblical  Idyls  vol- 
ume of  this  series.]  —  Characteristic  of  such  a  story  is  the  game 
of  riddles;  the  original  riddle,  answer,  and  rejoinder  are  all  in 
single  couplets.  — It  is  not  a  pure  idyl;  feats  of  hero  strength 
form  another  interest,  as  with  other  stories  of  Samson. 

v-vii.  These  are  Prophetic  Stories.  As  the  secularising  ten- 
dency in  Israel  towards  visible  kings  prevails  against  the  original 
conception  of  a  spiritual  rule  by  an  invisible  God  there  arises 
an  order  of  *  prophets,'  who  stand  forth  as  representatives  of  the 
invisible  Jehovah,  and  are  thus  often  in  opposition  to  the  exter- 
nal government.  So  in  the  history  of  The  Kings  stories  of 
these  prophets,  with  their  miraculous  powers,  take  the  place  of 
the  stories  of  heroes  and  their  feats  in  earlier  parts  of  the  his- 
tory. During  the  captivity  in  Babylon,  Daniel  in  a  similar  way 
represents  the  Hebrew  God  against  the  king  and  hierarchy  of 
Babylon. 

vii.  Page  63.    I  have  followed  a  tradition  that  the  mystic 
writing  on  the  wall  was  interpreted  by  Daniel  reading  down- 
248 


Notes  8€- 


Oratory 


ward  instead  of  across  [or  rather,  down,  up,  down  :  the  form  of 
writing  known  as  boustrophedon,  that  is,  the  way  an  ox  turns  in 
a  furrow].  If  the  handwriting  was  in  an  unknown  alphabet 
Daniel  must  have  said  so,  or  why  should  his  interpretation  be 
accepted  at  once?  But  if  the  characters  were  those  to  which 
the  beholders  were  accustomed,  but  arranged  in  an  unthought-of 
direction,  it  is  easy  to  realise  the  puzzle  of  the  audience  and  the 
instantaneous  acceptance  of  the  solution. 


ORATORY 

i.  The  Oration  of  Moses  at  the  Rehearsal  of  the  Blessing 
and  the  Curse.  The  Book  of  Deuteronomy,  from  which  this  is 
taken,  is  a  collection  of  the  Orations  and  Songs  of  Moses,  con- 
stituting his  Farewell  to  the  People  of  Israel.  The  general  sub- 
ject both  of  the  oratory  and  song  is  the  Covenant  between 
Jehovah  and  his  people,  now  for  the  first  time  committed  to 
writing,  and  entrusted  by  the  retiring  leader  of  Israel  to  the  Le- 
vites  and  Elders.  The  third  of  these  orations  is  connected  with 
a  ceremonial  occasion.  An  ordinance  has  been  made  for  the 
ceremony  of  *The  Blessing  and  the  Curse'  to  be  an  institution 
of  the  promised  land :  representatives  of  the  Blessing  are  to 
stand  on  one  mountain  and  representatives  of  the  Curse  t)n  the 
opposite  slope,  the  whole  ritual  solemnly  enforcing  the  sanctity 
of  the  Covenant.  At  present  however  the  people  are  on  the 
wilderness  side  of  Jordan;  accordingly  Moses  arranges  a  Re- 
hearsal of  this  ceremony,  on  ground  resembling  the  valley 
249 


Oratory 


^  Biblical  Masterpieces 


between  Ebal  and  Gerizim.  This  rehearsal  is  allowed  to  pro- 
ceed to  a  certain  point  when  Moses  stops  it,  and  takes  the  sub- 
ject of  the  blessings  and  curses  into  his  own  hands.  Hence  the 
abrupt  commencement  of  this  oration.— As  elements  of  oratori- 
cal beauty  note  (i)  the  interweaving  and  parallelism  of  sen- 
tences, (2)  the  terrific  crescendo  and  climax  of  denunciation. 
The  oration  must  be  spoken  to  get  the  full  effect. 

ii.  Immortality  and  the  Covenant  with  Death.  This  is 
an  example  of  the  Written  Address,  Oratory  that  is  not  intended 
to  be  spoken.  It  is  one  of  a  series  of  imaginary  addresses  by 
King  Solomon  to  the  other  rulers  of  the  nations,  constituting 
a  work  entitled  'The  Wisdom  of  Solomon'  (in  volume  3  of 
the  present  series).— The  author's  style  is  distinguished  by  a 
peculiar  order  of  thought,  according  to  which  some  of  the  lead- 
ing points  of  his  argument  take  the  form  of  digressions.  The 
thought  of  this  discourse  is  that  death  is  no  part  of  the  natural 
order  of  the  universe,  but  is  introduced  into  the  world  by  the 
wickedness  of  men.  The  author  imagines  a  monologue  of  the 
wicked,  led  by  despair  of  aught  beyond  the  grave  to  a  life  of 
luxury  and  oppression.  Another  imaginary  monologue  expresses 
the  feelings  of  the  same  wicked  men  as  they  awaken  from  death 
to  the  life  beyond.  But  as  a  digression  between  these  two 
monologues  the  author  places  his  reflections  on  the  'hopes  of 
the  ungodly,'  that  is,  the  substitutes  in  earlier  thought  for  the 
grand  conception  of  a  life  beyond  death.  These  substitutes  are 
(i)  the  living  over  again  in  posterity,  (2)  long  life  in  this  world. 
With  regard  to  the  first  he  argues  that  the  brood  of  the  ungodly 
is  unstable  and  accursed :  better  is  childlessness  with  virtue.  As 
250 


Notes 


Oratory 


to  the  hopes  of  long  life,  he  argues  that  the  old  age  of  the 
wicked  is  without  honour;  whereas  a  life  cut  short  may  be  a 
life  perfected. 

iii-vii.  These  are  Prophetic  Discourses.  Considered  as  part 
of  the  literature  of  Oratory  these  Prophetic  Discourses  hold  an 
intermediate  position  between  the  spoken  and  the  written 
address.  What  appears  as  a  discourse  in  the  books  of  the 
prophets  is  probably  not  the  exact  report  of  a  speech,  but  the 
substance  of  a  speech,  or  of  several  similar  speeches,  worked  up 
again  into  the  style  of  a  written  address. 

iii.  The  Great  Arraignment.  This  discourse  of  Isaiah 
takes  the  form  of  a  theme  (God's  arraignment  of  his  people 
as  rebels)  treated  in  four  paragraphs:  the  prophet's  remon- 
strance—  repentance  by  oblations  —  repentance  of  life  —  cor- 
ruption redeemed  with  judgment. 

iv.  The  Covenant  with  Death.  The  phrase  Covenant  with 
Death  in  the  title  of  this  discourse  of  Isaiah  has  a  different  mean- 
ing from  the  same  phrase  in  the  title  of  another  discourse  (ii). 
In  the  latter  it  meant  a  supposed  invitation  to  Death  to  come 
as  a  friend,  by  those  who  were  *  of  his  portion';  in  the  present 
case  it  means  an  agreement  with  Death  to  pass  by  the  supposed 
speaker  while  he  visits  others.  —  This  discourse  illustrates  what 
is  a  characteristic  feature  of  Hebrew  literature  —  the  '  pendulum 
structure,'  by  which  the  thought  alternates  in  successive  para- 
graphs between  one  and  the  other  of  two  contrasting  themes, 
in  this  case  between  Judgment  and  Salvation.  The  prophet  is 
writing  for  the  southern  kingdom  of  Judah.  Commencing  with 
the  rival  kingdom  of  northern  Israel  he  denounces  drunken 

251 


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^  Biblical  Masterpieces 


Ephraim,  and  how  its  crown  of  pride  shall  be  trodden  down 
(Judgment).  But  (Salvation)  there  shall  be  a  crown  of  glory 
for  the  residue.  Now  he  proceeds  to  Judgment  upon  Judah : 
the  drunken  rulers  who  trust  to  a  refuge  of  Ues,  which  the  over- 
flowing scourge  shall  sweep  away.  But  there  is  Salvation  for 
the  patient.  This  comfort  is  imparted  in  agricultural  images : 
the  cruel  plowing  does  not  go  on  for  ever,  the  gentle  sowing 
comes;  there  are  sharp  threshing  instruments  [for  the  guilty], 
the  gentle  threshing  with  the  rod  for  the  precious  cummin; 
and  even  the  threshing  is  not  to  crush,  but  to  make  corn  ht  for 
bread. 

V.  The  Utter  Destruction  and  the  Great  Restoration.  A 

discourse  made  by  companion  pictures  linked  together  by  two 
parallel  passages,  each  a  parenthetic  quintet,  interrupting  the 
pictorial  description,  which  is  afterwards  resumed,  with  words 
emphasising  the  prophecy  as  a  whole :  Seek  ye  out  of  the  book 
of  the  Lord  and  read  [how  all  these  woes  shall  come  to  pass] 
.  .  .  Strengthen  ye  the  weak  hands  [with  these  glorious  prom- 
ises],—  Note  that  Edom  is  only  mentioned  as  typical  of  the  foes 
of  Israel  in  general,  the  pictures  being  of  universal  destruction 
and  restoration.  There  is  a  similar  use  of  Egypt  and  Edom  as 
types  of  all  the  foes  of  Israel  in  another  discourse  (page  220). 

vi.  The  Sword  of  the  Lord.  This  is  an  illustration  of  a 
very  peculiar  form  of  discourse,  which  is  without  parallel  in 
modern  literature.  Ezekiel  is  the  great  representative  of  '  Em- 
blem Prophecy,'  that  is,  discourses  which  have  for  texts  some 
symbolic  action  or  piece  of  dumb  show.  But  in  extreme  exam- 
ples of  Emblem  Prophecy,  like  the  present,  symbolism  pervades 
252 


Notes  8^  O'^^^^'y 

the  whole  of  the  discourse:  attitude,  gesture,  visible  emblem, 
sustained  dumb  show,  song,  are  all  mingled  together  and  com- 
bined  with  oratory.  —The  discourse  falls  into  four  parts,  (i) 
At  the  opening,  the  prophet  sets  his  face  toward  Jerusalem: 
there  is  no  symbolic  action  beyond  this.    (2)  But  as  the  address 
progresses,  he  suddenly  draws  forth  a  sword:  this  is  the  sword 
of  the  Lord  which  is  to  go  forth  out  of  its  sheath  against  all 
flesh,  and  it  will  not  return  any  more.    Suddenly,  the  dramatic 
speaker  has  identified  himself  with  the  victims  of  this  Divine 
sword:  Sigh  therefore,  thou  son  of  man,  with  the  breaking  of 
thy  loins,  etc.    Now  the  theme  of  the  sword  is  resumed,  and 
with  it  mingles  what  is  evidently  some  military  strain  or  folk-lore 
song,  of  which  the  augmenting  lines  suggest  the  gathering 
spirit  of  combat:  A  sword,  a  sword,  it  is  sharpened,  and  also 
furbished,  etc.    For  a  single  moment  the  other  side  is  presented 
—  a  people  careless  and  secure:  the  Rod  of  my  son  [they  say] 
it  contemneth  every  tree.    But  the  impending  destruction  con- 
tinues to  gather  force:  And  it  is  given  to  be  furbished  that  it 
may  be  handled,  etc.    There  is  a  sudden  change,  and  cries  and 
howls  proclaim  how  the  sword  has  fallen  upon  the  people,  and 
the  Rod  that  contemneth  is  no  more.    The  emblematic  move- 
ment seems  to  become  more  and  more  rapid  [through  three 
verses  of  the  song :  And  let  the  sword  be  doubled  the  third  time, 
etc.].— (3)  A  total  change  here  ensues.    The  sword  now 
becomes  emblematic  of  the  sword  of  Babylon;  and  the  imagi- 
nary picture  is  that  of  the  conqueror  arriving  at  the  junction  of 
the  ways  and  deciding  by  his  omens  to  proceed  against  Jeru- 
salem.— (4)  Once  rnpfe  there  is  a  total  change :  the  sword  now 
253 


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stands  for  IsraeFs  enemies,  the  children  of  Ammon,  and  the  verse 
conveys  their  boasting.  But  suddenly  the  prophetic  speaker 
plunges  the  sword  into  its  sheath :  so  is  symbolically  introduced 
the  fate  of  Ammon  to  return  to  the  land  of  his  birth  and  perish 
there. 

vii.  Wreck  of  the  Goodly  Ship  Tyre.  This  illustrates  a 
characteristic  of  Ezekiel's  style  by  which,  in  place  of  visible  sym- 
bolism, illustrated  by  the  last  example,  a  single  image  is  sus- 
tained through  the  whole  of  a  discourse.  In  the  present  case 
it  is  the  image  of  a  ship.  Tyre  was  the  great  maritime  city  of 
antiquity :  its  grandeur  is  conveyed  under  the  image  of  a  ship 
which  all  the  nations  of  the  known  world  combine  to  build  and 
load;  the  judgment  is  the  wrecking  of  this  goodly  ship. 

viii.  Amongst  other  things  the  prophetic  books  contain  *  Sen-  ' 
tences,'  that  is,  brief  sayings  of  prophets,  each  like  an  epigram, 
complete  in  itself.    These  no  doubt  passed  from  mouth  to 
mouth  like  proverbs,  and  were  collected  by  the  prophets.  The 
examples  in  this  section  are  from  the  Book  of  Jeremiah, 


WISDOM 

*  Wisdom '  is  the  name  given  to  the  department  of  Biblical 
literature  which  corresponds  to  Philosophy  in  modern  literature. 
It  is  however  always  philosophy  in  application  to  human  life 
and  conduct. 

The  starting-point  of  Wisdom  literature  is  the  Unit  Proverb, 
which  is  a  unit  of  thought  in  a  unit  of  form.   The  unit  of  form 
254 


Notes  ^  Wisdom 

is  the  couplet  or  triplet  of  verse :  see  above,  page  242.  Exam- 
pies  are  given  on  pages  107-9.  It  will  be  seen  that  this  Unit 
Proverb  is  a  meeting-point  of  prose  and  verse  literature :  its 
form  is  verse,  its  matter  (philosophy)  belongs  to  the  Uterature 
of  prose.  Accordingly  it  is  natural  that  the  more  extended 
forms  of  Wisdom  literature  should  take  two  directions:  one  on 
the  side  of  verse,  the  other  on  the  side  of  prose. 

Epigrams  and  Maxims:  examples  of  these  are  found  on 
pages  *I09-I  i .  The  Epigram  is  a  verse  saying,  of  a  few  lines  in 
length,  in  which  two  lines  (not  necessarily  consecutive)  are 
capable  of  standing  by  themselves  as  a  unit  proverb.  In  the 
examples  given  the  two  lines  in  each  epigram  that  stand  out  on 
the  left  may  be  read  as  a  proverb  complete  in  itself.  Such  a 
germ  proverb  is  the  text  of  the  epigram,  the  remaining  lines 
serve  to  expand  this  text.  The  corresponding  prose  form  is  the 
Maxim,  a  unit  proverb  text  with  a  brief  prose  comment. 

Essays.  A  more  extended  form  of  Wisdom  literature,  on  the 
side  of  prose,  is  the  Essay.  The  word  has  various  uses:  the 
Scriptural  essays  are  not  of  the  modern  type  (like  those  o£ 
Macaulay  or  Emerson),  but  of  the  antique  type  like  the  essays 
of  Bacon.  The  title  of  an  essay  suggests  a  theme,  on  which  the 
rest  is  a  prose  comment.    (Pages  112-24.) 

Verse  compositions  consisting  of  comments  upon  themes  are 
in  this  series  called  Sonnets.  In  general  literature  the  idea 
underlying  the  Sonnet  is  the  adaptation  of  the  matter  to  the 
outer  form,  as  if  a  poet's  thought  were  poured  into  special 
moulds.  In  English  and  Itahan  sonnets  there  is  only  one  such 
form  or  mould  —  a  sequence  of  14  lines  divided  according  to  a 
255 


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particular  plan;  the  matter  of  these  sonnets  must  be  condensed 
or  expanded  to  suit  this  plan.  The  nearest  approach  to  this  in 
Scriptural  literature  is  the  Fixed  or  Number  Sonnet :  the  open- 
ing of  this  suggests  a  number  scheme,  to  which  the  rest  con- 
forms. 

There  be  three  things  ivhich  are  too  ivonderful for  me^ 
VeUf  four  which  I  know  not  : 

The  way  of  an  Eagle  in  the  air ; 

The  way  of  a  Serpent  upon  a  rock  ; 

The  way  of  a  Ship  in  the  midst  of  the  sea  ; 
And  the  way  of  a  Man  ivith  a  Maid, 

The  examples  quoted  in  the  present  volume  are  different.  They 
may  be  called  'Free  Sonnets':  the  moulding  in  these  is  to 
nothing  more  restricted  than  *high  parallelism/  that  is,  not  the 
parallelism  binding  successive  lines  into  a  stanza,  but  the  bond 
which  may  correlate  the  most  distant  parts  of  a  poem  into  a 
single  scheme.  The  scheme  of  parallelism  for  each  sonnet  will 
be  given  in  a  separate  note. 

Essays 

ii.  This  essay  touches  upon  what  was  the  great  difficulty  t6 
early  Hebrew  thinkers ;  the  visible  prosperity  of  the  wicked, 
which  seemed  to  them  contrary  to  their  conception  of  'judg- 
ment '  or  righteous  providence.  The  author  in  this  essay  en- 
deavours to  meet  the  difficulty  by  two  thoughts:  (i)  how  a 
as6 


Notes  8*- 

change  of  fate  at  the  very  end  of  life  may  make  all  the  differ- 
ence; (2)  how  the  punishment  may  come  in  the  next  genera- 
tion. ~  A  resemblance  will  be  noted  at  one  point  to  a  parable  of 
the  New  Testament. 

V.  An  essay  on  the  Choice  of  Company,  in  five  paragraphs: 
The  danger  of  unknown  company  in  a  house  — the  good  only 
^re  proper  objects  of  charity  —  friendship  not  trustworthy  until 
tested  by  adversity —the  humble  can  only  be  defiled  by  contact 
with  the  proud  — like  will  to  like,  and  riches  cannot  consort 
with  poverty. 

vi.  This  essay  is  founded  upon  the  old  conception  of  society 
by  which  the  educated  formed  a  separate  class  — here  called 
*  the  scribes.'  Translated  into  modern  ideas  of  life  the  argument 
would  be  that  no  life  in  any  social  station  must  be  without 
leisure,  and  on  such  leisure  self-culture  depends. 

vii.  This  section  makes  a  transitional  stage  to  the  next  di- 
vision of  our  selections,  as  it  consists  of  an  Essay  containing  a 

Sonnet.  . 

The  argument  of  the  whole  is  that  Life  is  a  thing  of  joy, 
tempered  by  the  sense  of  responsibility.  The  latter  idea  is  con- 
veyed by  the  word  *  judgment,'  which  throughout  the  Old  Testa- 
ment stands  for  the  irreconcilable  antagonism  between  good  and 
evil,  and  the  certain  overthrow  of  evil:  the  recognition  of  this 
makes  action  responsible.  With  this  limitation,  the  author 
urges  that  the  very  shortness  of  life  and  youth  is  so  much  in. 
centive  to  make  joyful  what  days  are  allowed. 

The  scheme  of  high  parallelism  [see  above,  page  256]  in 
this  sonnet  is  the  'pendulum  structure':  the  alternation  of 
s  257 


^  Biblical  Masterpieces 

successive  lines  between  two  thoughts  is  conveyed  to  the  eye  by 
the  indenting  of  the  lines.  The  middle  lines  put  symbolic  de- 
scriptions of  old  age;  the  Hnes  indented  on  the  left  drop  the 
symbolism  and  speak  in  plain  terms.  [The  lines  indented  on 
the  right  are  subordinate  clauses.] 

The  matter  of  the  sonnet  is  a  tour-de-force  of  symbolism,  un- 
der  which  are  veiled  the  symptoms  of  senile  decay  followed  by 
death.  It  is  very  likely  that  some  of  the  symbols  may  be  lost- 
but  It  IS  not  difficult  to  see,  without  straining,  a  possible  interl 
pretation  for  each;  and  some  of  them  have  passed  into  tradi- 
tional use.    The  poetic  beauty  of  the  passage  is  marvellous. 

Or  ever  the  sun,  and  the  light  .  .  .  be  darkened:  in  view  of 
the  opening  words  of  the  preceding  essay,  which  take  the 
'light'  and  'sun'  as  symbols  of  the  whole  happiness  of  con: 
scious  existence,  it  is  clear  that  the  darkening  light  is  the 

gradual  failing  of  the  joy  of  XWxx.g.- And  the  clouds  return 
after  the  rain:  an  exquisite  symbol,  closely  akin  to  the  last 
In  youth  we  may  overstrain  and  disturb  our  health,  but  we  soon 
rally;  these  are  storms  that  quickly  clear  up.  In  age  the  rally- 
ing  power  is  gone:  "the  clouds  return  after  the  rain."  — 
keepers  of  the  house  shall  tremble:  Cheyne  understands  of  the 
hands  and  arms,  the  trembling  of  which  is  a  natural  accompani- 
ment of  old  age.  —  The  strong  men  shall  bow  themselves  ■  the 
stooping  frame;  the  plural  is  merely  by  attraction  to  '  keepers.'  — 
The  grinders  cease  because  they  are  few:  obviously  of  the 
teeth.  —  Those  that  look  out  of  the  windows  be  darkened-  the 
eyes  becoming  dim.  -  The  doors  shall  be  shut  in  the  street: 
the  general  connection  of  ideas  makes  it  inevitable  that  the 
S58 


Notes 

'  folding-doors '  should  be  the  jaws;  clenched  jaws  are  so  marked 
a  feature  in  the  skull  that  it  is  not  difficult  to  associate  them 
with  the  picture  of  old  age.-  When  the  sound  of  the  grinding 
is  low,  and  one  shall  rise  up  at  the  voice  of  a  bird,  and  all  the 
daughters  of  music  shall  be  brought  low:  these  must  be  taken 
together :  appetite,  speech,  and  sleep  are  all  feeble.  Grinding 
must  be  interpreted  as  grinders  in  the  previous  part  of  the 
sonnet:  the  loud  or  low  sound  of  such  grinding  may  fitly  typify 
the  eagerness  of  appetite  or  the  reverse.    The  early  waking  or 
short  sleeping  of  old  age  is  well  known.    The  daughters  of 
music  are  the  tones  of  the  voice.  -  They  shall  be  afraid  of  that 
which  is  high,  and  terrors  shall  be  in  ilie  way:  the  gait  of  old 
age  is,  through  physical  feebleness,  much  what  the  gait  of  a 
person  terrified  is  for  other  reasons.  -  The  almond  tree  shall 
blossom,  and  the  grasshopper  shall  be  a  burden,  and  the  caper^ 
berry  shall  burst:  the  three  are  linked  together  as  being  images 
from  natural  objects,  not  because  of  their  symbolising  similar 
things     The  blossoming  of  the  almond  tree  probably  refers  to 
the  sparse  white  hairs  of  age.    The  name  of  this  tree  in  Hebrew 
is  founded  on  the  fact  that  it  is  the  first  to  blossom;  though  not 
strictly  white,  its  blossoms  may  be  called  whitish:  the  whitish 
blossoms,  solitary  while  all  is  bare  around,  just  yield  the  image 
required.    The  grasshopper  is  evidently  a  symbol  for  a  small 
object  which  is  nevertheless  heavy  to  feeble  age.    The  caper- 
berry  \hall  burst :  the  last  stage  of  its  decay :  the  failing  powers 
at  last  give  way.    And  then  follows  the  dropping  of  the  symbol- 
ism:    Man  goeth  to  his  long  home." 

So  far  we  have  had  symbols  for  failure  of  powers;  now  for 
859 


Sonnets 


Biblical  Masterpieces 


actual  death  and  dissolution.  Or  ever  the  silver  cord  be  loosed  or 
the  golden  bowl  be  broken  :  a  symbol  from  the  house-lamp  of  gold 
suspended  by  a  silver  cord,  suddenly  slipping  its  cord  and  break' 
mg,  Its  light  becoming  extinguished.  For  bowl  in  this  sense 
compare  Zechariah,  chapter  iv.  2,  2>,-.  Or  the  pitcher  be  broken 
at  the  fountain,  or  the  wheel  broken  at  the  cistern  :  these  are  ex- 
quisite  symbols  for  the  sudden  and  violent  cessation  of  every-day 
functions.  Compare  the  popular  proverb  :  «  The  pitcher  goes  to 
the  well  once  too  often."  ~  spirit  return  unto  God  who 

gavett:  this  by  analogy  with  the  previous  line  must  be  inter- 
preted to  mean  no  more  than  that  the  man  becomes  just  what 
he  was  before  he  was  born. 


Sonnets 

i.  The  Sluggard.  The  metrical  scheme  of  this  sonnet  is 
simple:  a  strophe  balanced  by  an  antistrophe.  [See  above 
page  244.]  ' 

ii.  The  Mourning  for  the  Fool.  Metrical  scheme ;  a  brief 
strophe  and  antistrophe  and  conclusion. 

iii.  The  Two  Paths.  Strophe,  the  way  of  wisdom;  antis- 
trophe, the  path  of  the  wicked;  conclusion,  union  of  the  two 
in  a  common  image. 

iv.  The  Creator  has  made  Wisdom  the  Supreme  Prize 
The  metrical  scheme  of  this  sonnet  is  an  example  of  'arti- 
strophic  inversion';  that  is,  two  strophes  followed  by  their 
antistrophes,  but  the  antistrophe  to  the  second  strophe  precedes 
the  antistrophe  to  the  first.   [This  is  sometimes  expressed  by  the 

260 


Notes  8€- 


Sonnets 


formula  ab  ha;  or  (reckoning  the  number  of  lines  in  each 
strophe)  4,  6;  6,  4,]  The  printing  makes  this  clear  to  the  eye. 
 The  unity  of  thought  in  the  sonnet  is  the  conception  of  Wis- 
dom as  a  prize.  The  middle  strophe  and  antistrophe  describe 
the  richness  of  this  prize ;  the  opening  strophe  makes  *  chasten- 
ing' the  cost  at  which  it  is  obtained  by  the  individual  from  the 
Lord;  and  the  corresponding  antistrophe  (at  the  end)  explains 
the  reason  for  this  costliness  — wisdom  was  the  instrument  by 
which  the  whole  universe  was  created. 

V.  Watchfulness  of  Lips  and  Heart.  A  Prayer  in  sonnet 
form.  The  metrical  scheme  is  an  illustration  of  *  dupUcation ' 
applied  to  antistrophic  structure :  a  quatrain  question  (strophe  i) 
has  a  couplet  answer  (strophe  2)  ;  then  the  quatrain  is  dupli- 
cated into  an  octet  (antistrophe  i),  and  the  answer  is  duplicated 
into  a  quatrain  (antistrophe  2).  [The  lines  of  invocation  are 
not  counted  in  strophe  and  antistrophe  2.] 

vi.  Wisdom  and  the  Fear  of  the  Lord.  This  is  one  of  the 
most  elaborate  sonnets :  its  metrical  scheme  combines  antistrophic 
and  stanza  structure  (above,  page  243).  There  is  first  a  strophe 
with  its  antistrophe;  then  a  series  of  stanzas;  but  these  stanzas 
illustrate  the  metrical  device  of  *  augmenting,'  for  they  increase, 
as  the  thought  gathers  strength,  from  3  lines  to  5  lines  and  6  lines. 

vii.  Wisdom  and  the  Strange  Woman.  This  is  at  once  the 
foremost  of  wisdom  poems  in  its  thought,  and  the  most  elaborate 
in  sonnet  structure :  here,  as  always,  the  structure  is  an  exact 
reflection  of  the  thought. 

The  metrical  scheme  shows  stanza  structure  throughout.  The 
poem  falls  into  seven  sections.   In  sections  i,  3,  4»  7>  which 
261 


Lyrics 


Biblical  Masterpieces 


contain  the  thread  of  argument,  we  find  octet  and  ten-line 
stanzas.  Section  2,  which  breaks  off  from  the  argument  to  give 
a  picture  of  temptation,  changes  to  sextet  stanzas.  Sections  5 
and  6,  the  monologue  of  Wisdom,  are  cast  in  quatrains,  but  as 
the  monologue  crescendoes  to  its  climax  the  quatrains  *  aug- 
ment '  to  5,  6,  7  lines.  There  is  further  the  artistic  device  of 
*  interruption ' :  the  regular  flow  of  stanzas  is  broken  at  critical 
points  by  single  couplets  (like  musical  rhythm  interrupted  by 
recitative) ;  again  in  section  2  the  actual  speech  of  the  temptress 
is  an  irregular  mass  of  lines  outside  the  stanza  structure,  and 
this  break  in  the  flow  of  lines  has  a  fine  efl"ect. 

The  thought  of  the  poem  is  in  the  highest  degree  grand  and 
bold.  Scriptural  philosophy  loves  to  celebrate  under  the  name 
•Wisdom'  the  union  of  all  things,  whether  of  the  external  uni- 
verse or  of  the  spiritual  life,  in  one  Divine  harmony.  In  this 
poem  this  Wisdom  is  to  be  personified,  and  to  proclaim  her 
attractions.  But  the  poet  prepares  the  way  by  contrast  with  the 
spirit  of  temptation,  also  personified  in  female  form  practising 
her  allurements.  This  is  displayed  in  a  boldly  drawn  picture; 
and  then  the  poet,  with  the  words  Doth  not  Wisdom  cry  ?  sud- 
denly turns  round  and  presents  *  Wisdom '  as  the  temptress  to 
good. 

LYRICS 

i-ii.    These  two  selections  are  from  the  Book  of  Job,  This 
consists  of  matter  mainly  philosophic  worked  up  into  an  elabo- 
rate poem  in  which  all  literary  forms  —  epic,  lyric,  drama, 
rhetoric,  etc.-— are  blended  in  a  way  unparalleled  in  modern 
962 


Notes  8€- 


Lyrics 


literature.  Hence  the  form  of  these  two  pieces  is  intermediate 
between  wisdom  sonnets  and  the  lyrical  poems  that  follow. 

i.  An  Elegy  of  a  Broken  Heart.  In  the  Book  of  Job  this 
intervenes  between  the  Story  Prologue,  which  is  prose,  and  the 
main  body  of  the  poem,  which  takes  a  dramatic  form.  Job 
breaks  the  silence  to  dilate,  with  lyrical  elaboration,  upon  the 
situation  of  utter  ruin  which  is  to  be  the  starting-point  of  the 
dramatic  discussion.  Hence  the  title  of  the  section  in  the  whole 
poem  of  Job  is  *  Job's  Curse ' :  but  it  admits  of  being  separated 
from  the  action  of  the  drama  as  an  independent  poem,  with 
some  such  title  as  I  have  given  it.  —  In  metrical  scheme  it  falls 
into  two  sections.  Section  I  is  an  example  of  *  interruption ' 
(compare  note  to  vii  of  the  sonnets).  It  will  be  seen  that  the 
last  two  lines  continue  the  sentence  begun  by  the  first  two  lines, 
making  with  them  a  quatrain :  between  come  masses  of  parallel 
lines  interrupting  with  a  tour-dejorce  of  execration.  Section  2 
is  made  up  of  introductory  quatrain,  strophe,  and  antistrophe. 

ii.  The  Creator's  Joy  in  his  Creation.  This  selection  from 
Job  is  a  part  of  the  'Divine  Intervention,'  which  may  be  read 
as  a  complete  poem.  That  drama  introduces  the  Voice  of  God 
out  of  the  whirlwind  as  taking  a  part  in  the  dialogue.  The 
link  between  the  Divine  Intervention  as  a  whole  and  the  general 
argument  is  the  impossibility  of  any  mortal  grasping  the  mys- 
teries of  the  universe,  which  mysteries  enfold  the  glories  of 
nature  as  well  as  the  dark  ways  of  providence  which  Job  and 
his  friends  have  been  discussing.  As  a  part  of  this  general 
thought  the  portion  here  cited  works  out  the  idea  of  the  Crea- 
tor's joy  in  his  creation  —  a  joyous  sympathy  with  the  infinities 

263 


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Biblical  Masterpieces 


of  great  and  small  throughout  the  universe.  It  might  be  an 
expansion  of  the  words  in  the  story  of  the  creation :  "  And  God 
saw  everything  that  he  had  made,  and,  behold,  it  was  very 
good." — The  metrical  scheme  of  this  poem  is  a  variation  of  the 
'pendulum  structure/  [Page  251.]  It  may  be  called  a  '  triple 
pendulum,'  or  alternation  between  three  notes :  one  note  is  made 
by  the  startling  questions  of  nature  mysteries,  another  (Hues 
indented  to  the  right)  exquisitely  pictures  the  details  of  these 
wonders  of  nature,  while  for  a  third  (lines  still  more  to  the 
right)  there  is  a  word  of  challenge  to  Job  to  answer. 

iii-v.  These  three  selections  are  lyrics  in  the  strictest  sense. 
Originally  all  poetry  is  of  the  form  technically  called  *  Ballad- 
Dance,'  that  is,  verse  combined  with  musical  accompaniment 
and  dancing.  When  this  primitive  poetry  branches  out  into 
other  forms,  lyric  is  the  form  which  retains  most  of  the  musical 
element.  The  poems  here  cited  are  lyrics  in  the  strict  sense 
that  their  structure  is  determined  by  the  mode  of  their  musical 
performance.  This  is  seen  by  the  *  antiphonal '  distribution  of 
the  matter,  for  example,  between  choruses  of  men  and  women, 
and  by  the  recurrence  of  passages  (*  refrains  '). 

iii.  Song  of  Moses  and  Miriam.  This  is  arranged  for  a 
Chorus  of  Men,  taking  the  successive  sections  of  the  song,  and 
a  Chorus  of  Women,  singing  the  refrain.  The  metre  is  Antique 
Rhythm  (above,  page  242)  :  the  successive  strophes  augment 
with  the  growing  fulness  of  the  theme.  The  first  strophe  (after 
the  prelude)  simply  states  the  fact  of  the  deliverance;  the  sec- 
ond pictures  it  in  detail,  the  third  meditates  on  the  consequences 
to  the  furthest  future. 


Notes 


Lyrics 


iv.  Deborah's  Song.  This  also  is  arranged  for  a  Chorus  of 
Men,  led  by  Barak,  and  a  Chorus  of  Women,  led  by  Deborah. 
It  is  in  Antique  Rhythm  (above,  page  242).  Its  structure  is 
antiphonal  as  between  Men,  Women,  and  the  two  combined. 
The  structure  is  further  elaborated  by  « interruption  ^  [passages 
printed  in  italics],  where  the  singers  encourage  one  another. 

To  appreciate  the  matter  of  the  song  it  should  be  compared 
with  the  description  of  the  incident  in  plain  historic  prose 
chapter  iv).  It  is  not  difficult  to  make  out  from  this 
narrative  (i)  that  Heber  the  Kenite,  Jael's  husband,  was  acting 
as  a  spy  against  his  allies  of  Israel,  and  betraying  their  move- 
ments to  the  tyrant.  Jael's  act  was  treachery  in  retaliation 
for  the  treachery  on  the  other  side  by  her  husband.  This  ex- 
plains the  exultation  over  her  deed  in  Deborah's  Song. 
(2)  This  treachery  of  Heber  had  upset  the  plans  of  Deborah 
and  Barak :  helpless  against  the  iron  chariots,  their  only  hope 
had  been  to  assemble  secretly  on  the  heights  of  Kedesh  and  at- 
tempt a  surprise.  But  while  the  army  of  Sisera,  warned  by 
Heber,  were  awaiting  them  on  the  plains  of  Esdraelon,  a  sudden 
thunder  storm  with  rain  (commemorated  in  the  Song)  converted 
the  whole  plain  into  a  morass.  The  army  of  Barak  fell  on  the 
foe  while  their  horses  were  struggling  in  the  mud,  and  extir. 
pated  them  at  a  blow. 

V.  David's  Lament.  This  simple  elegy  is  cast  in  quatrain 
stanzas.  Its  only  elaboration  is  an  augmenting  refrain.  This 
beautiful  refrain  seems  to  rest  for  its  effect  upon  the  bringing 
together  of  two  ideas,  like  a  crescendo  and  decrescendo  in 
music :  How  are  the  mighty  <  >  fallen  I  This  fragmentary  re- 
265 


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Biblical  Masterpieces 


frain  as  it  appears  at  the  beginning  is  enlarged  at  the  passage 
from  the  section  on  Saul  to  that  on  Jonathan,  and  still  further 
enlarged  at  the  close  of  the  whole. 

vi.  David's  Song  of  Victory.  This  is  in  Antique  Rhythm  : 
its  structure  is  'strophic'  (above,  page  243).  There  is  an  in- 
troduction and  conclusion,  and  three  unequal  strophes:  the 
first  pictures  the  deliverance,  the  second  meditates  on  the  prin- 
ciple involved  (deliverance  of  the  righteous),  the  third  extends 
the  confidence  thus  produced  to  the  whole  past  and  future.  The 
most  notable  artistic  effect  is  the  sudden  change  at  the  prayer  of 
the  afflicted  one :  all  nature  is  convulsed  as  the  Almighty  rushes 
to  the  rescue. 

vii.  The  Bride's  Reminiscences.  This  is  introduced  as 
an  example  of  the  Lyric  Idyl.  The  term  *idyP  has  been  ex- 
plained above  (page  248,  note  to  iv)  :  such  idyls  may  be  either 
narrated  as  stories,  or  brought  out  lyrically  or  dramatically,  as 
in  the  present  case.  It  is  one  of  a  series  of  lyric  idyls  making 
up  the  poem  of  Solomon's  Song.  The  story  underlying  this 
poem  has  been  variously  interpreted;  the  interpretation  followed 
in  this  series  {Biblical  Idyls  volume)  is  that  King  Solomon, 
visiting  his  vineyards  on  Mount  Lebanon,  has  come  by  surprise 
upon  a  beautiful  Shulammite  maiden.  As  she  flies  from  the 
royal  suite  he  seeks  her  in  shepherd  disguise  and  wins  her  love, 
then  he  brings  her  as  queen  to  his  palace.  The  present  selec- 
tion is  Idyl  II  of  the  series,  and  contains  two  of  the  Bride's 
Reminiscences  of  this  courtship.  The  first  is  of  a  visit  by  the 
disguised  king  on  a  fair  spring  morning,  and  how  the  lovers 
were  interrupted  by  the  harsh  voices  of  the  Bride's  Brothers 

266 


Notes  8€- 


Lyrics 


crying  out  that  the  foxes  were  in  the  vineyards.  The  second  is 
a  dream  of  losing  and  finding  her  lover.  [The  passages  in 
italics  are  not  spoken  by  the  Bride,  but  are  the  poet's  interludes, 
dividing  the  different  sections  of  the  poem.]  —  Metrical  scheme. 
The  idyls  are  a  combination  of  Antique  Rhythm  and  Antistrophic 
structure  :  but  the  parallelism  of  strophe  and  antistrophe  must 
be  reckoned  in  strainSy  not  in  lines  (see  above,  page  242) :  thus 
we  have  four  strains  balanced  by  four,  then  two  by  two;  then 
(in  the  Dream)  three  by  three.  [The  refrains  are  outside  the 
metrical  scheme.] 

viii,  ix.  These  are  songs  from  the  books  of  the  prophets. 

viii.  The  Battle  of  Carchemish.  This  is  a  War  Ballad,  in 
triplet  stanzas  with  *  duplication.'  The  battle  celebrated  was  a 
turning-point  in  history,  settling  for  ever  the  supremacy  of  the 
Babylonian  over  the  Egyptian  empire  :  these  were  the  two  world 
empires  between  which  parties  in  the  nation  of  Israel  fluctuated, 
the  whole  strength  of  Jeremiah  and  the  prophetic  party  being 
thrown  against  Pgypt. 

ix.  This  Song  of  Zion  Redeemed  forms  a  section  of  the 
Isaiahan  *  Rhapsody  of  Zion  Redeemed*  [chapters  xl-lxvi].  It 
is  in  stanzas  of  4,  or  occasionally  6  and  8  lines,  the  flow  inter- 
rupted by  couplets,  especially  at  the  beginning  of  the  sections. 
Compare  above,  page  262,  note  to  vii  (Sonnets). 

X,  xi.  These  are  illustrations  of  a  characteristic  feature  of 
Biblical  poetry  —  the  *  Doom  form.'    See  above,  page  245. 

X.  Isaiah's  Doom  of  Babylon.  The  structure  is  made  up 
of  the  Divine  word  of  the  overthrow  of  Babylon  [prose  passages] 
interrupted  at  intervals  by  [impersonal]  songs,  realising  or  cele- 
267 


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-58  Biblical  Masterpieces 


brating  what  the  Divine  word  brings  forward.  The  last  of  these 
verse  interruptions  is  a  fully  developed  Ode  on  Fallen  Babylon. 
The  structural  form  of  this  ode  is  antistrophic  inversion  (7,  6 ; 
6,  7),  like  that  of  No.  iv  of  the  Sonnets  (above,  page  260). 
Another  effect  in  this  ode  is  the  Taunt  or  Dirge  Song.  —  My 
consecrated  ones  .  .  .  them  that  exult  in  my  majesty.  The 
Divine  voice  is  heard  caUing  to  God's  *  hosts/  the  idea  suggested 
by  the  title  *  Jehovah  Sabaoth.'  Compare  Joel^  chapter  iii.  1 1 
and  13  ;  Psalm  ciii.  20,  21.  —  I  will  sit  upon  the  mount  of  con- 
gregation in  the  uttermost  parts  of  the  north  :  the  north  is  regu- 
larly in  Scripture  the  quarter  from  which  Divine  judgment  is 
looked  for  (e.g.  Ezekiel,  chapter  i.  4  ;  Jerefniah  vi.  i ;  Job 
xxxvii.  22). 

xi.  Nahum's  Doom  of  Nineveh.  This  is  a  Doom  Prophecy 
directed  against  Nineveh,  partly  in  the  structure  called  above 
*  doom  form,'  partly  in  other  forms.  It  falls  into  seven  sections. 
Sections  I  and  2  are  meditations  in  pendulum  form  (above, 
page  251),  the  paragraphs  alternating  between  judgment  and 
salvation.  Section  3  is  in  doom  form:  the  Divine  announce- 
ment of  doom  is  interrupted  by  lyric  realisation  of  the  sudden 
attack  upon  Nineveh  in  the  midst  of  its  careless  security.  Sec- 
tion 4  is  a  brief  lyric  triumph  over  Nineveh  overthrown.  Section 
5  resumes  the  doom  form :  the  Divine  denunciation  interrupted 
by  lyric  realisation  of  Nineveh  in  its  pride.  With  section  6 
this  passes  into  a  Taunt  Song  (as  in  example  x).  The  seventh 
section  is  a  brief  lyric  meditation  upon  Nineveh  overthrown  and 
desolate. 

265 


Notes  8«- 


Rhapsody 


RHAPSODY 

This  has  been  explained  in  the  Introduction  (pages  xii-xiii) 
as  a  term  applied  to  a  highly  characteristic  form  of  prophetic 
literature,  amounting  to  spiritual  drama:  actual  dramatic  dia- 
logue  and  action  being  combined  with  other  literary  modes  of 
expression  to  produce  the  general  effect  of  dramatic  realisation 
and  movement.  Some  of  the  examples  (I-III)  are  complete 
rhapsodies  ;  IV  is  a  discourse  that  becomes  rhapsodic  at  its 
conclusion  ;  V  is  a  rhapsodic  morceau,  a  single  thought  cast  in 
this  literary  form  ;  VI  and  VII  are  integral  portions  of  one  of 
the  long  rhapsodies. 

I.  Rhapsody  of  tlie  Drought.  This  is  a  simple  and  clear 
example  of  rhapsodic  writing.  It  opens  with  scenic  description 
of  the  drought ;  the  rest  is  dialogue  between  God,  Repentant 
Israel,  and  the  Prophet.  The  action  of  the  rhapsody  consists  in 
the  gradual  effect  of  intercession :  God  at  Erst  refuses  so  much 
as  to  answer  the  sinful  People,  and  speaks  only  through  the 
Prophet;  at  last  he  answers  the  People  directly,  but  only  to 
threaten;  finally  he  shows  mercy  to  the  repentant  remnant. 

II.  Habakkuk's  Rhapsody  of  the  Chaldeans.  This  is  a 
thoroughly  tvpical  and  a  splendid  specimen  of  the  rhapsody  as 
a  form  of  literature,  (i)  The  historic  situation  is  the  appear- 
ance of  the  Chaldeans  as  a  conquering  power  trampling  down 
surrounding  nations.  This  suggests  the  thought  of  judgment 
upon  unpunished  sin  in  Israel.  But  the  Prophet  feels  a  diffi- 
culty: how  can  a  righteous  God  use  a  godless  people  as  an 

269 


Rhapsody 


Biblical  Masterpieces 


instrument  for  the  punishment  of  wickedness  that  is  less  than 
its  own?  The  elaboration  of  this  spiritual  problem,  in  dramatic 
dialogue  between  God  and  the  Prophet,  makes  the  first  section 
of  the  rhapsody.  —  (2)  The  Divine  solution  of  this  problem 
comes  under  the  image  of  intoxication :  the  haughty  career  of 
the  Chaldean  is  no  more  than  the  drunkard'^s  reeling  which 
precedes  his  fall.  But  as  the  idea  of  the  fall  of  the  Chaldean 
is  reached  there  is  a  sudden  change  from  dialogue  to  the  doom 
form.  This  Doom  of  the  Chaldeans  has  five  stanzas  of  the 
usual  combination  between  prose  and  verse :  the  prose  is 
Divine  denunciation^  the  verse  passages  are  the  imagined 
triumphing  of  the  down-trodden  nations  over  their  fallen 
oppressor*  Four  of  the  stanzas  express  the  fall  of  the  Chal- 
dean in  four  images:  his  uninterrupted  career  has  been  a 
heaping  up  of  usury,  but  the  exactor  sliall  come  ;  it  has  been 
building  a  house  of  refuge,  but  shame  has  been  built  into  its 
walls;  it  has  been  building  a  huge  city  only  to  make  a 
bigger  bonfire  to  the  glory  of  the  avenging  God ;  it  has  been 
giving  drink  to  behold  shame,  but  the  drink  of  shame  shall  be 
given  to  the  oppressor.  The  fifth  stanza  goes  to  the  root  of  the 
matter:  the  Chaldean  has  trusted  to  sensele^  idols:  Jehovah 
is  the  true  teacher.  —  (3)  So  far  the  overthrow  of  the  Chaldeans 
has  been  presented  as  a  thing  of  the  distant  future  ;  in  the  third 
section  it  is  realised  as  visibly  present :  thus  the  movement  of  the 
rhapsody  has  been  steadily  advancing  from  the  first  forming  of 
a  problem  to  the  climax  of  its  solution.  The  literary  form  now 
changes  to  that  of  an  Ode,  realising  the  idea  of  Jeliovah  come 
to  judgment.  The  prelude  and  postlude  express  the  Prophet's 
270 


Notes 


Rhapsody 


feelings  at  the  vision  he  hears  and  sees  ;  the  body  of  the  ode 
realises  the  theophany  itself.  [Strophe,  All  nature  convulsed  as 
God  comes ;  antistrophe,  Is  it  against  nature  that  the  coming 
is  directed?  conclusion,  Nay,  but  God  comes  to  deliver  his 
people.    Compare  Psalm  cxiv.] 

Page  205.  /  have  heard  the  report  of  thee.  This  report^  and 
so  the  voice  in  the  second  line  of  the  postlude,  refer  to  the  voice 
supposed  to  sing  what  makes  the  body  of  the  ode.  This  is  the 
voice  of  Israel,  heard  in  the  vision  describing  the  advent  of 
Jehovah. —  O  LORD  revive  thy  work  in  the  midst  of  the  years  : 
compare  on  page  202  though  it  tarry,  wait  for  it:  the  Prophet 
prays  God  to  interpose  before  it  is  too  late. 

Page  207.  /  trembled  in  my  place,  etc.  The  Prophet  has  a 
strange  mingling  of  different  feelings:  terror  at  the  vision  of 
Jehovah's  advent,  though  it  be  for  his  deliverance,  and  confi- 
dence, as  a  result  of  this  vision,  in  the  midst  of  desolation. 

III.  JoePs  Rhapsody  of  the  Locust  Plague.  This  rhapsody 
may  be  founded  on  an  historic  plague  of  locusts,  but  the  notion 
is  idealised  into  mystic  forces  of  destruction.  Nothing  else  in 
the  historic  situation  has  any  bearing  on  the  rhapsody,  it  is 
ideal  all  through:  desolation  because  of  sin,  and  *  judgment,'  in 
the  double  sense  of  first  a  judgment  on  Israel  that  is  turned  by 
repentance  to  purification,  then  a  judgment  as  between  Israel 
and  the  nations.  As  arranged  in  the  text  the  movement  of  this 
rhapsody  explains  itself. 

VI.  This  selection  is  the  Prelude  to  the  elaborate  *  Rhapsody 
ofZion  Redeemed'  volume,  pages  127-209].    Like  the 

overture  of  many  modern  musical  compositions,  this  Prelude  is 
271 


Rhapsody  Biblical  Masterpieces 


a  lyric  anticipation  or  foreshadowing  of  the  whole  work.  A 
word  of  comfort  for  Jerusalem  is  spoken  by  God,  and  Voices  are 
heard  carrying  the  glad  tidings  on  the  way  towards  Jerusalem. 
The  words  spoken  by  these  voices  are  anticipations  of  subse- 
quent parts  of  the  rhapsody. 

VII.  This  selection  is  the  third  Act  or  'Vision'  of  the  same 
rhapsody.  It  brings  out  in  dramatic  realisation  the  Awakening 
of  Zion.  Successive  appeals  are  made  by  Jehovah  to  Zion  with- 
out response.  The  Celestial  Hosts  join  in  the  appeal:  still 
without  response  from  Zion.  At  last  the  awakening  of  Zion  is 
brought  out  by  the  Chorus  of  Zion's  Watchmen  recognising  the 
advent  of  the  messengers  who  bring  the  glad  tidings  (compare  , 
the  Prelude),  and  calling  upon  the  city  to  awake  and  rejoice. 
272 


Reference  Table 


The  Volumes  of  the  Modern  Reader's  Bible  referred  to 
in  the  Table  are  as  follows : 

Wisdom  Series :  four  volumes 
The  Proverbs 
Ecclesiasticus 

Ecclesiastes  and  The  Wisdom  of  Solomon 

The  Book  of  Job 
Deuteronomy 
Biblical  Idyls 

History  Series :  five  volumes 

Genesis 

The  Exodus 

The  Judges 

The  Kings 

The  Chronicles 
Prophecy  Series :  four  volumes 

Isaiah 

Jeremiah 

Ezekiel 

Daniel  and  the  Minor  Prophets 


Reference  Table  ^ 


X  ^  S 


si 


Is 


:  «5  2  6 


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_t|f>  JO  W) 

I  i  ^  ^  ^  ^  1 1 


w    tn  uj 


^  Reference  Table 


^  X  X  jKj  X  X 


Reference  Table  B^- 


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-58  Reference  Tabl 


M    CI    Ct  ^         H  M 


Small  x8mo.  Cloth  extra,  50  cents  each ;  Leather,  60  cents. 


The  Modern  Reader's  Bible. 

A  Series  of  Books  from  the  Sacred  Scriptures, 
presented  in  Modem  Literary  Form, 

BY 

RICHARD  G.  MOULTON, 

M.A.  (Camb.).  Ph.D.  (Penn.). 
Professor  of  Literature  in  English  in  the  University  of  Chicago. 


PRESS  COMMENTS. 

"The  effect  of  these  changes  back  to  the  original  forms  under 
which  the  sacred  writings  first  appeared  will  be,  for  the  vast  ma- 
jority of  readers,  a  surprise  and  delight;  they  will 
The  Outlook,        feel  as  if  they  had  come  upon  new  spiritual  and 
New  York.  intellectual  treasures,  and  they  will  appreciate  for 

the  first  time  how  much  the  Bible  has  suffered 
from  the  hands  of  those  who  have  treated  it  without  reference  to  its 
literary  quality.  In  view  of  the  significance  and  possible  results  of 
Professor  Moulton's  undertaking,  it  is  not  too  much  to  pronounce 
U  one  of  the  most  important  spiritual  and  hterary  events  of  the 
limes.  It  is  part  of  the  renaissance  of  Biblical  study;  but  it  may 
mean,  and  in  our  judgment  it  does  mean,  the  renewal  of  a  fresh  and 
deep  impression  of  the  beauty  and  power  of  the  supreme  spiritual 
writing  of  the  world." 

"  Unquestionably  here  is  a  task  worth  carrying  out :  and  it  is  to 
be  said  at  once  that  Dr.  Moulton  has  carried  it 
Presbyterian        out  with  great  skill  and  helpfulness.   Both  the 
and  Reformed       introduction  and  the  notes  are  distinct  contribu- 
Xleview.  tions  to  the  better  understanding  and  higher 

appreciation  of  the  literary  character,  features 
«nd  beauties  of  the  Biblical  books  treated.'* 


THE  MACMILLAN  COMPANY 

66  FIFTH  AVENUE,  NEW  YORK 


WISDOM  SERIES 

IN  FOUR  VOLUMES 

THE  PROVERBS 

4uoL\' of  Lffe!^  ''''^  embodying  Isolated  Obser. 

ECCLESIASTICUS 

^ni!!^}^""!" fy.^K^^'''^'"^  ^^''^^^  compositions,  still  embodying 
only  Isolated  Observations  of  Life.  "uu^m,^ 

ECCLESIASTES- WISDOM  OF  SOLOMON 

Each  is  a  Series  of  Connected  Writings  embodying,  from  dif- 
ferent  standpomts.  a  Solution  of  the  Whole  Mystery  of  Life. 

THE  BOOK  OF  JOB 

tFu^^!^  Tf  Life!''  ""^'"^      embodied  Varying  Solutions  ol  ' 


DEUTERONOMY 

tie  People  of  iTrae!"''^"  constituting  his  Farewell  to 

BIBLICAL  IDYLS 

THE  PSALMS  (Two  Volumes) 

Lamentit^nl^^  "^^""^^       '^^^  ^'^'^ 

SELECT  MASTERPIECES  of  biblical  literaturb 

2 


HISTORY  SERIES 

IN  FIVE  VOLUMES 

GENESIS 

Bible  History,  Part  I  :  Formation  of  the  Chosen  Nation. 
THE  EXODUS 

Bible  History,  Part  11 :  Migration  of  the  Chosen  Nation  to  thfl 
Land  of  Promise.  —  Book  of  Exodus,  with  Leviticus  and  Num- 
bers. 

THE  JUDGES 

Bible  History,  Part  HI:  The  Chosen  Nation  in  its  Efforts 
towards  Secular  Government.  —  Books  of  Joshua,  Judges, 
I  Samuel. 

THE  KINGS 

Bible  History,  Part  IV :  The  Chosen  Nation  under  a  Secular 
Government  side  by  side  with  a  Theocracy.  —  Books  of  II 
Samuel.  I  and  II  Kings. 

THE  CHRONICLES 

Ecclesiastical  History  of  the  Chosen  Nation.  —  Books  of  Chron- 
icles, Ezra,  Nehemiah. 


PROPHECY  SERIES 

IN  FOUR  VOLUMES 

ISAIAH 

The  vision  of  Isaiah,  the  Son  of  Amoz,  which  he  saw  concern' 
ing  Judah  and  Jerusalem  in  the  days  of  Uzziah,  Jotham,  Ahaa, 
and  Hezekiah,  Kings  of  Judah. 

EZEKIEL 

The  prophetic  works  of  Ezekiel. 
JEREMIAH 

The  words  of  Jeremiah,  the  Son  of  Hilkiah,  to  whom  the  Word 
of  the  Lord  came  in  the  days  of  Josiah»  Jehoiakim,  and  Zede* 
kiah.  Kings  of  Judah. 

3 


DANIEL  AND  THE  MINOR  PROPHETS 

Containing  The  Book  of  Daniel,  The  Prophecy  ol  Hosea,  The 
Prophecy  of  Joel,  The  Book  of  Amos,  The  Vision  of  Obadiah 
The  Book  of  Jonah,  The  Prophecy  of  Micah,  The  Oracle  Con- 
cerning Nmeveh  and  the  Book  of  Nahum,  The  Oracle  which 
Habakkuk  did  see.  The  Prophecy  of  Zephaniah,  The  Book  of 
Haggai,  The  Book  of  Zechariah,  and  other  anonymous  prophe- 


NEW  TESTAMENT  SERffiS 

IN  FOUR  VOLUMES 

ST.  MATTHEW,  ST.  MARK,  and  the  GENERAL 
EPISTLES 

Containing  The  Gospel  according  to  St.  Matthew,  The  Gospel 
accordmg  to  St.  Mark,  an  Epistle  to  the  Hebrews,  The  Epistle 
of  St.  James,  The  Epistles  of  St.  Peter,  and  The  Epistle  of  St. 


ST.  LUKE  and  ST.  PAUL  (Two  Volumes) 

Containing  The  Gospel  of  St.  Luke,  The  Acts  of  the  Apostles, 
with  the  Pauline  Epistles  introduced  at  the  several  points  of  the 
history  to  which  they  are  usually  referred.  An  opportunity  will 
thus  be  afforded  of  studying,  without  the  interruption  of  com- 
ment or  discussion,  the  continuous  History  of  the  New  Testa- 
ment Church  as  presented  by  itself 

ST.  JOHN 

Containing  the  Gospel.  Epistles,  and  Revelation  of  St.  Joha, 


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66  FIFTH  AVENUE,  NEW  YORK 

A 


